"^^                      PRINCETON,  N.  J.                       ^ 

Library  of  Dr.  A.  A.  Hodge.      Presented. 

f  BX    9428    .A5    1863      ^                       ^ 
Reformed  Church  in  the 

United  States.    General 
Tercentenary  monument 

■  , 

LIBRARY  OF  PRINCETON 

FEB  -  I  2005 


J 


THEOLOGICAL  SEMINARY 


TERCENTENARY    MONUMENT. 


IN 


COMMEMORATION 


THREE  HUNDREDTH  ANNIVERSARY 


LIBRARY  OF  PRINCETON 


FEB  -  I  2005 


THEOLOGICAL  SEMINARY 


CIIAMBERSBURG,  PA.: 
PUBLISHED  BY  M.  KIEFFER  &  CO. 

PHILADELPHIA:  LINDSAY  &  BLAKISTON. 

NEW  YORK:  A.  D.  F.  RANDOLPH. 

1863. 


Entered,  according  to  Act  of  Congress,  in  the  year  1863,  by 

H.  HARBAUGH, 

In  the  Clerk's  Office  of  (ho  District  Court  of  the  United  States  for  the  Eastern 
District  of  Pennsylvania. 


STEREOTrPED  BY  L.  JOHNSON  i.  CO. 
PHILADELPHIA. 


PREFACE. 


The  Essays  contained  in  this  volume,  having  been 
specially  prepared  for  the  purpose  by  Keformed  theo- 
logians   of    Germany,   HoUand,   and   America,   in   pur- 
suance of  arrangements  previously  made  by  the  highest 
judicatories    of   the    German  Reformed  Church   in  the 
United  States,  were  read  before  a  General  Convention 
of  the  Church,  held   in   PhHadelphia,  January  17-23, 
1863,  in  honor  of  the  Three  Hundredth  Anniversary  of 
the  Heidelberg  Catechism.     A  full  account  of  this  Ter- 
centenary Commemoration  will  be  found  in  the  History 
of  the  Convention  which  forms  the   introductory  part 
of  the  book.     The  whole  is  now  published  under  the 
supervision  of  the  Committee,  of  Arrangements,  by  Synod- 
ical  order,  and  in  conformity  also  with  a  resolution  of  the 
Convention. 


Lebanon,  Pa., 
Ascension  Day,  May  14, 1863. 


TABLE  OF  CONTENTS. 


HISTORICAL  INTRODUCTION. 
I. 

PAOl 
PfiEPABATION    FOB   THE    TERCENTENARY    CONVENTION VU 

11. 

Proceedings   of   Tercentenary  Convention,  wJth  Sketches  of  Ad- 
dresses      ^1* 


THEOLOGICAL,  HISTORICAL,  AND  BIOGRAPHICAL  ESSAYS. 

I. 
Opening  Sermon 3 

II. 
Undying  Life  in  Christ 17 

in. 

The  City  and  University  of  Heidelberg 47 

IV. 
The  Swiss  Reformers ^' 

V. 
Melanchthon  and  the  Melanchthonian  Tendency 89 

VL 
Sketches  from  the  History  of  the  Heidelberg  Catechism  in  the 

Land  of  its  Birth 115 

VII. 
A  Brief  History  of  the   Heidelberg  Catechism  in  the   Nether- 
lands  


155 


VIII. 
Frederick  III.,  Elector  op  the  Palatinate 177 


Vi  CONTENTS. 

IX. 

PAas 
The  Authors  of  the  Heidelberg  Catechism HOT 

X. 

Creed  and  Cultus  :   with   Special  Reference   to  the   Relation  of 

the  Heidelberg  Catechism  to  the  Palatinate  Liturgy 231 

XI. 

The  Genius  and  Mission  of  the  German  Reformed  Church,  in  its 
Relation  to  the  Lutheran  Church,  and  to  those  Branches 
OF  the  Reformed  Church  which  are  not  German 299 

XII. 
The  Organic  Structure  of  the  Heidelberg  Catechism 341 

XIII. 
The    Theological    System    in   which   the    Heidelberg   Catechism 
RESTS,  the    Kind   of   Religious    Life   it   cultivates,  and   the 
Theory  of  Practical  Religion  which  it  assumes 363 

XIV. 

The  Heidelberg  Catechism  in  its  Relations  to  Other  Confessions    387 

XV. 
The  Heidelberg  Catechism  in  the  Reformed  Church  of  Holland 

and  America 413 

XVI. 

The  Authority  of  the  Heidelberg  Catechism 425 

XVII. 
The  Educational  System  of  Religion  underlying  the  Heidelberg 

Catechism 447 

XVIII. 
Catechetics  and  Catechetical  Instruction 491 

XLX. 

The  Fortunes  of  the  Heidelbebo  Catechism  in  the  United  States    519 

XX. 

The  History  of  the  Theological  Seminary  of  the  German  Re- 
formed Church  in  its  Relation  to  the  Heidelberg  Catechism    545 


HISTORICAL  INTRODUCTION. 

gj  Stir.  S.  §.  iisljtr,  5.5.,  HKi)  f  cbis  fi.  Sftimr,  9.§., 

SECRETARIES  OF  TERCENTENARY  CONTENTION. 


I. 

PREPARATIONS  FOR  THE  TERCENTENARY  CELEBRATION. 

The  Tercentenary  Celebration  of  the  Formation  and  Adop- 
tion of  the  Heidelberg  Catechism,  observed  by  the  German 
Reformed  Churcli  in  the  United  States  in  the  year  a.d.  1863,  in 
view  of  its  bearings  and  results,  may  justly  be  regarded  as  no 
•common  event,  and  hence  it  is  every  way  proper  and  desirable 
that  some  account  of  its  origin  and  progress  should  be  put  upon 
record.  It  was  this  consideration,  doubtless,  that  influenced 
the  Tercentenary  Convention,  held  in  the  city  of  Philadelphia 
in  the  month  of  January  of  that  year,  at  which  the  Celebration 
was  formally  inaugurated,  to  direct  its  Secretaries  to  prepare  a 
History  of  the  Tercentenary  movement  from  its  beginning  to  its 
close,  including  letters  and  short  sketches  of  the  extempora- 
neous addresses  and  discussions  of  the  Convention,  which  His- 
tory shall  form  the  Introductory  Chapter  to  the  Memorial 
volume.  This  History,  in  consequence  of  the  early  period  of 
the  year  at  which  it  "is  required  to  be  prepared,  cannot  reach 
further  than  to  the  close  of  the  Convention  itself;  and  this  pro- 
bably is  all  that  was  contemplated  in  the  instructions  of  the 
Convention,  though  an  exact  construction  of  the  language  would 
seem  to  require  more. 

Great  events,  it  will  be  found,  if  facts  are  carefully  traced  out, 
generally  owe  their  origin  to  some  comparatively  trivial  cir- 
cumstance, which,  at  the  time,  attracted  but  little  attention. 
The  Tercentenary  Celebration  of  the  Formation  and  Adoption 
of  the  Heidelberg  Catechism,  by  the  German  Reformed  Church 
in  America,  does  not  form  an  exception  to  this  general  rule.  In 
the  first  volume  of  the  work  entitled  ''  The  Fathers  of  the 
German  Reformed  Church  in  Europe  and  America,  by  Rev.  H. 
Harbaugh,  D.D."  the  following  language  occurs  at  the  close  of 
his  sketch  of  Frederick  III. :  '*If  the  Reformed  Church  wishes 
still  further  to  honor  the  memory  of  Frederick,  it  cannot  do  it 
in  a  more  appropriate  and  better  way  than  by  laboring  to  make 
his  blessed  Heidelberg  Catechism  rise  to  new  life  and  power  in 


Viii  HISTORICAL  INTRODUCTION. 

the  hearts  of  its  members.  Should  the  Eeformed  Church  in 
America  feel  desirous  of  reviving  old  memories,  in  grateful  con- 
nection V7ith  the  Palatinate  prince  and  his  zealous  love  for  the 
Church,  and  seek  fit  occasion  for  such  a  pious  purpose,  we  sug- 
gest the  300th  anniversary  of  the  year  and  day  when  he,  with 
his  own  imprimatur,  and  with  pious  princely  commendation, 
sent  forth  the  Heidelberg  Catechism  into  the  churches  and 
schools  of  his  dominions — January  19,  1863.  How  appropriate  ! 
and  what  a  blbssing  might  such  an  occasion  be  made  to  the 
German  Reformed  Church  in  America  !"*  This  was  written 
early  in  the  year  1857,  and  published  soon  afterwards.  It  was 
not,  however,  until  about  two  years  later  that  any  formal 
movement  was  set  on  foot  to  carry  out  the  suggestion  here  made. 
At  the  annual  meeting  of  the  Classis  of  Mercersburg,  held  in 
Huntingdon,  Pa.,  in  the  month  of  May,  1859,  a  series  of  resolu- 
tions, bearing  on  the  subject,  was  offered  by  the  Rev.  Dr.  Philip 
Schaff,  and  adopted  by  the  Classis.  These  resolutions  read  as 
follows : — 

"Resolved,  That  Synod  be  respectfully  requested  to  take  preparatory 
steps,  at  its  nest  meeting,  towards  a  proper  celebration  of  the  Third  Cen- 
tennial of  the  formation  and  adoption  of  the  Heidelberg  Catechism,  which 
will  take  place  in  18G3. 

"Resolved,  That  it  he  recommended  to  Synod  to  order  the  preparation  of 
a  critical  standard  edition  of  the  Heidelberg  Catechism  in  the  original 
German  and  Latin,  together  with  a  revised  English  translation  and  a  his- 
torical introduction,  to  be  published  in  superior  style,  as  a  Centennial 
edition,  in  1863,  of  which  the  subsequent  editions  for  ordinary  use  arc  to  he 
a  faithful  reprint. 

"Resolved,  That  it  be  also  recommended  to  Synod,  as  another  contribution 
towards  such  a  centennial  celebration,  to  order  the  preparation  and  publi- 
cation of  a  Digest  of  the  Minutes  of  Synod,  presenting  a  complete,  yet 
condensed,  constitutional  History  of  our  Church  in  this  country,  from  the 
first  Synodical  meeting  in  174G  to  the  present  time,  and  provided  with 
full  alphabetical  indexes  of  persons  and  things  for  convenient  reference." 

These  resolutions  brought  the  subject  to  the  attention  of  the 
Synod  of  the  German  Reformed  Church  in  the  United  States, 
which  met  in  Harrisburg,  Pa.,  in  the  month  of  October,  a.d. 
1859.  We  accordingly  find  the  following  minute  embodied  in 
the  published  Acts  and  Proceedings  of  the  Synod  for  that 
year : — 

"  The  Classis  of  Mercersburg,  as  reported  by  the  Committee  on  Minutes 
of  Classes,  requested  Synod  to  take  preparatory  steps  towards  a  proper 
celebration  of  the  Third  Centennial  ot  the  formation  and  adoption  of  the 
Heidelberg  Catechism,  which  will  take  place  in  18G3.  The  request  waa 
acceded  to,  and  the  llov.  Henry  Harbliugh,  D.D.,  John  W.  Nevin,  D.D.,  D, 
Cans,  Thomas  G.  Apple,  and  Elder  Goldsboro  S.  Griffith  were  appointed  a 
committee  to  carry  the  object  into  effect. 

*  Lives  of  the  Fathers,  vol.  i.  pp.  230  and  231. 


HISTORICAL   INTRODUCTION.  IX 

"  The  same  Classis  recommended  to  Synod  to  order  the  preparation  of  a 
critical  standard  edition  of  the  IIeidelber<>;  Catechism  in  the  original 
German  and  Latin,  together  with  a  revised  English  translation  and  a  his- 
torical introduction,  to  be  published  in  superior  style,  as  a  Centennial 
edition,  in  18(33.  The  recommendation  was  adopted,  and  a  committee  of 
seven,  consisting  of  the  Rev.  Emanuel  V.  Cerhart,  D.D.,  John  W.  Nevin, 
D.D.,  Henry  Ilarbaugh,  D.D.,  John  S.Kessler,  D.D.,  Daniel  Zacharias,  D.D., 
and  Elders  William  Ileyser  and  Rudolph  F.  Kelker,  was  appointed  to  carry 
the  contemplated  object  into  effect. 

"  The  same  Classis  recommended  to  Synod,  as  another  contribution 
towards  such  a  centennial  celel)ration,  to  order  the  preparation  and  publi- 
cation of  a  Digest  of  the  Minutes  of  vSynod,  presenting  a  complete  yet  con- 
densed constitutional  history  of  our  Church  in  this  country  from  the  first 
Synodical  meeting  in  174G  to  the  present  time.  The  recommendation  was 
adopted,  and  a  committee  of  seven,  consisting  of  the  Rev.  Samuel  R. 
Fisher,  D.D.,  Henry  Harbaugh,  D.D.,  Benjamin  Bausman,  Joshua  H.  Derr, 
Prof.  Theodore  Appel,  and  Elders  William  Heyser  and  John  Rodenmayer, 
was  appointed  to  carry  it  into  effect." 

The  committee  last  named  in  tliis  minute  has  submitted  no 
formal  report  to  Synod.  The  subject  intrusted  to  it,  how^ever, 
has  received  some  attention  ;  and  althougli  the  contemplated 
Digest  ma}^  not  make  its  appearance  dui'ing  the  Tei'centenary 
year,  yet  it  "will,  in  all  probability,  follow  in  due  course  of  time, 
and  may  still  be  considered  as  a  product  of  the  Tercentenary 
movement. 

The  committee  second  named  submitted  a  report  to  the 
Synod  held  in  Lebanon,  Pa.,  in  the  month  of  October,  a.d.  1860, 
■which  was  received  and  adopted.    This  I'cport  reads  as  follows : — 

"  The  committee  appointed  by  the  Synod  of  Harrisburg  to  prepare  a  Tri- 
centennial  Catechism  beg  leave  to  report  progress. 

"Synod  has  provided  that  the  necessary  expenses  of  the  committee  be 
defrayed  from  the  proceeds  accruing  from  the  puldication  of  the  work. 
The  work,  however,  cannot  be  2:)ublished  before  the  year  18G3  ;  and  it  is 
very  douljtful  whether  these  proceeds  will  do  more  than  meet  the  expenses 
of  publication.  There  is,  accordingly,  no  provision  made  for  the  current 
expenses  of  the  committee.  The  oldest  editions  of  the  Catechism  in  Ger- 
man and  Latin,  and  other  valuable  resources,  must  be  purchased.  The 
committee  must  meet,  perhaps  frequently,  in  general  session  to  prepare 
this  work.  We  therefore  request  Synod  to  authorize  its  Treasurer  to  pay 
these  necessary  current  expenses,  the  bills  to  be  previously  approved  by  the 
Trustees  of  Synod.  Any  books  it  may  be  necessary  to  purchase,  the  com- 
mittee will  place  in  the  Library  of  the  Theological  Seminary." 

At  this  same  meeting  Lewis  H.  Steiner,  M.D.,  was  added  to 
the  original  committee. 

We  find  no  other  report  from  this  committee  recorded  in  the 
Acts  and  Proceedings  of  Synod.  The  committee,  however, 
attended  to  the  work  assigned  them,  and,  as  appears  from 
announcements  made  at  the  Convention  for  the  Tercentenary 
Celebration  of  the  formation  and  adoption  of  the  Heidelberg 


X  HISTORICAL   INTRODUCTION. 

Catechism,  will   have  the  "work  brought  out  in  due  form  and 
e]eu;ant  style,  at  the  proper  season. 

Tlie  first-named  committee,  which  may  properly  be  called  a 
Committee  of  Arrangements,  to  whom  was  committed  the  prin- 
cipal labor  connected  Avith  the  whole  Tercentenary  movement, 
applied  themselves  earnestly  to  the  duties  intrusted  to  them. 
The  indeflitigable  chairman  of  the  committee  especially,  from 
whose  suggestion,  doubtless,  the  whole  enteri)rise  originated, 
performed  a  vast  amount  of  labor  in  bringing  matters  into 
proper  shape,  and  in  providing  for  carrying  forward  to  a  success- 
ful issue  the  several  objects  contemplated  in  the  movement,  for 
which  he  deserves  the  lasting  gratitude  of  the  Church.  At  the 
meeting  of  Synod,  held  in  Lebanon,  Pa.,  in  the  month  of  Octo- 
ber, A.D.  1860,  the  committee  submitted  their  first  report.  This 
report  was  received  and  amended.     It  was  then — 

Resolved,  That  the  general  plan  proposed  by  the  committee  be  accepted, 
and  that  the  committee  be  instructed  to  ca^i-ry  out  the  several  measures 
proposed. 

The  report,  as  amended,  is  as  follows : — 

"  The  committee  appointed  at  the  last  annual  Synod  to  take  preparatory 
steps  towards  a  proper  celebration  of  the  Third  Centennial  of  the  formation 
and  adoption  of  the  Heidelberg  Catechism,  in  18C3,  report— 
_  "That  they  have  had  the  matter  committed  to  them  ander  earnest  con- 
sideration, and  have  come  to  the  following  conclusions  in  regard  to  it, 
which  they  respectfully  present  to  the  consideration  of  Synod:  — 

"  1.  Your  committee  believe  that  it  is  highly  proper  that  the  Church 
should  suitably  commemorate  that  great  historical  event. 

"2.  That  a  Convention  of  the  whole  Church  should  beheld  at  some  central 
place  on  the  19th  of  January,  18G3,  to  be  continued  during  as  many  days 
as  Synod  may  determine. 

"3.  On  this  occasion  Memoirs  and  Essays,  prepared  by  persons  previously 
appomted,  should  be  read  on  subjects  historically  and  theologically  con- 
nected with  the  occasion,  each  one  to  be  followed  by  a  free  discussion  on  the 
part  of  any  or  all  present,— which  discussion  should  be  carefully  reported ; 
all  of  which  may  be  collected,  if  it  is  thought  proper,  and  published  as  a 
monumental  volume. 

"4.  The  whole  celebration  should  also  be  turned  to  a  practical  account  for 
the  Church,  by  affording  to  every  member  of  the  Church,  old  and  young 
rich  and  poor,  an  opportunity  to  make  a  free-will  offering  to  the  Church! 
Synod  should  make  arrangements,  through  the  Classes,  consistories,  pas- 
tors, and  parents,  to  bring  clearly  before  every  member,  baptized  and 
confirmed,  the  ground  on  which  such  an  offering  is  regarded  as  proper  on 
their  part.  The  whole  year  should  be  allowed  to  the  members  to  prepare 
their  offerings.  These  free-will  offerings  should  be  gathered  by  each  con- 
gregation previous  to  the  meeting  of  Synod  in  October,  and  then  presented 
with  the  names  and  sums  of  each  donor.  The  result  should  be  recorded  in 
a  book  prepared  for  that  purpose,  to  be  preserved  in  the  archives  of  the 
Church. 

c\!  ^-.^^^^.Sy^od  in  October,  1863,  should  be  a  General  Synod  of  the  whole 
t-hurch.  At  its  meeting  the  centennial  occasion  should  be  solemnly  closed 
by  appropriate  services,  and  the  amount  contributed  disposed  of  to  the 


HISTORICAL   INTRODUCTION.  XI 

different  benevolent  objects  and  institutions  of  the  Church  in  such  proportion 
as  Synod  would  regard  wise  and  proper. 

"  6.  Your  committee  suljmit  the  following  list  of  subjects  as  proper  to  be 
handled  in  the  way  already  indicated  on  that  occasion : — 

"1.)  The  city  of  Heidelberg. 

"2.)  The  authors  of  the  Heidelberg  Catechism. 

"3.)  The  Elector  Frederick  III. 

"  4.)  The  History  of  catcchization  in  the  Reformed  Church,  and  its  best 
practical  use  at  the  present  time. 

"5.)  The  confessional  relations  of  the  Heidelberg  Catechism, 

"6.)  Melanchthon,  and  the  Melanchthonian  tendency  in  Germany. 

"  7.)  The  Theological  System  in  which  the  Heidelberg  Catechism  rests, 
the  theory  of  practical  religion  which  it  assumes,  and  the  kind  of  religioua 
life  which  it  cultivates. 

"  8.)  The  fortunes  of  the  Heidelberg  Catechism  in  this  country. 

"9.)  Swiss  Reformers. 

"7.  The  committee  suggests  to  Synod,  whether  measures  should  not  be 
taken  to  secure  the  consent  of  some  theologians  in  Germany  to  furnish 
Essays  on  some  of  these  subjects. 

"  8.  Synod  should  take  immediate  m.easures  to  collect  in  Germany,  as  far 
as  possible,  for  the  use  of  such  persons  as  it  may  appoint  to  prepare  these 
papers,  the  literature  by  which  they  would  be  enabled  to  prepare  their 
work  from  adequate  and  reliable  sources.  Such  collection  should  after- 
wards be  placed  in  the  Library  of  the  Theological  Seminary. 

"  9.  Finally,  your  committe'e  would  call  the  attention  of  Synod  to  the  fact 
that  the  Western  Synod  has  taken  action  which  proposes  a  full  co-operation 
with  this  Synod  in  the  object  in  view,  and  suggests  to  Synod  the  propriety 
of  adopting  such  measures  as  will  complete  a  full  union  of  both  Synods  in 
this  movement." 

The  committee  continued  its  labors  during  the  year,  and  at 
the  meeting  of  Synod  held  in  Easton,  Pa.,  in  the  months  of 
September  and  October,  a.d.  1861,  submitted  the  following 
additional  report,  which  was  received  and  adopted,  and  the 
committee  continued: — 

"By  the  action  of  the  last  Synod  the  plan  proposed  for  the  proper  com- 
memoration of  the  tri-centenary  of  the  formation  of  the  Heidelberg  Cate- 
chism, was  accepted,  and  the  committee  instructed  to  carry  out  the  several 
measures  proposed.  Accordingly  your  committee  has  been  engaged  during 
the  year  in  making  the  arrangements  necessary  to  secure  execution  of  the 

{dan.  A  correspondence  has  been  opened  with  a  number  of  eminent  theo- 
ogians  in  Germany  and  Switzerland,  with  a  view  of  securing  their  co-ope- 
ration in  the  way  contemplated  in  the  plan.  There  has  not  been  sufficient 
time  to  hear  from  all.  Hundeshagen  of  Heidelberg,  however,  and  Dr. 
Ebrard  of  Speier,  have  already  replied,  highly  approving  of  the  object, 
and  cheerfully  promising  contributions.  "\\  e  confidently  expect  favorable 
responses  from  others.  As  soon  as  we  hear  from  all,  and  thus  ascertain 
what  subjects  have  been  chosen  by  our  brethren  in  the  fatherland,  jour 
committee  will  take  immediate  measures  to  secure  the  requisite  contribu- 
tions from  our  own  brethren  at  home.  From  the  progress  that  has  attended 
our  efforts  thus  far,  we  feel  encouraged  to  hctpe  that  all  things  will  be  ready 
for  the  success  of  the  plan  in  due  time.  We  have  also  the  pleasure  of  in- 
forming Synod,  that  the  Western  Synod  of  our  Church,  at  its  last  annual 


Xii  HISTORICAL   INTRODUCTION. 


meeting,  adopted  the  same  plan,  and  appointed  a  committee  to  confer  and 
co-operate  with  your  committee  in  securing  the  end  in  view." 

The  final  report  of  the  committee  was  submitted  to  the  Synod 
held  in  Chambersburg,  Pa.,  in  the  month  of  October,  a.d,  1862. 
It  was  received,  taken  up  item  by  item,  amended,  and  then 
adoj)ted.     The  report,  as  adopted,  reads  as  follows : — 

"  Your  committee  has  continued  during  the  year  to  attend  to  the  work 
which  Synod  has  committed  to  its  care,  and  are  happy  to  be  able  to  report, 
that  they  have  been  successful  in  making  the  preliminary  arrangements 
necessary  to  the  solemn  commemoration  of  the  three  hundredth  anniversary 
of  the  formation  of  the  Heidelberg  Catechism. 

"  The  necessary  number  of  Essays  and  Memoirs,  the  reading  and  dis- 
cussion of  v,diich  are  to  constitute  the  main  features  of  the  Convention  to 
be  held  on  the  19th  of  January,  1863,  have  been  secured.  Eminent  theo- 
logians in  the  fatherland  have  already  sent  on  their  contributions,  accom- 
panied with  kind  words  of  approval  and  encouragement,  as  Drs.  Ebrard, 
Ullman,  and  Hundeshagen.  Other  contributions  are  promised,  and  still  ex- 
pected ;  those  to  whom  the  committee  have  written,  but  whose  engagements 
were  such  as  to  prevent  them  from  accepting  the  invitation  extended,  have 
declared  their  hearty  approval  of  the  object,  expressed  their  interest  in  it, 
and  assured  us  of  their  sympathy  and  communion  in  the  spirit  of  the 
occasion. 

"  From  a  number  of  our_  brethren  at  home,  we  have  also  promises,  that 
contributions  shall  be  furnished  in  accordance  with  the  plan  heretofore  ap- 
proved by  Synod.  The  committee  have  found  warm  and  earnest  co-opera- 
tion in  its  labors  in  completing  this  part  of  its  arrangements,  receiving  as- 
surances of  the  warmest  interest  from  all  with  whom  their  duties  required 
them  to  correspond  on  the  subject.  It  is  believed  that  all  arrangements 
necessary  to  make  this  feature  of  the  commemoration  interesting  and  pro- 
fitable have  been  so  far  successfully  made. 

"  It  now  yet  remains  for  the  Committee  to  propose  to  Synod  some  plan 
for  carrying  out  the  second  feature  of  the  commemoration.  It  is  proposed 
to  make  the  whole  Tercentenary  year  an  occasion  for  the  presentation  of 
free-will  offerings  on  the  part  of  every  member  in  full  communion  with 
the  Church.  In  order  to  effect  this  object,  it  is  simply  necessary  to  take 
such  measures  as  will  bring  the  matter,  in  a  clear  and  earnest  manner  be- 
fore every  Classis  ;  through  the  Classes,  before  every  charge  and  conor'eo-a- 
tion  ;  through  each  congregation,  into  every  Sunday-school  and  famil|-  and 
through  these,  to  every  member,  every  parent,  and  every  child.  To  effect 
this  object  we  present  the  following  plan: — 

''Each  Classis  is  directed  to  hold  a  special  meeting  on  or  before  the  25th 
of  December,  1862,  the  object  of  which  shall  be  to  make  all  necessary  pre- 
liminary arrangements  to  accomplish  effectually  within  its  bounds  the 
objects  m  view.  At  this  meeting  the  Classes  shall  attend  to  the  following' 
matters : —  *= 

"1.  Provide  for  the  representation  of  each  charge  by  the  pastor  or  pas- 
tors, and  at  least  one  lay-member  from  each  congregation,  in  the  Conven- 
tion to  be  held  January  I'Jth,  1803.  o    o  .  «  vouven 

t^ri.'^'i'''''-'"'''''''''^'  ^'"'  bringing  the  nature  of  the  commemoration  before 
tlie  pcophMu  a  general  way,  as  early  as  possible  in  the  year. 
.,^.       I  •  V"  '^  ^'-^fi^i.te  and  feasible  plan  or  plans  for  bringing  the  grounds 
hrcT;  Tl     '  "^^,'"-'f\fr«<^-ill  offering  is  expected,  directly  and  dffiSy 
home  to  the  mmd  and  heart  of  all  the  adult  members,  and  every  child-I 


HISTORICAL   INTRODUCTION.  Xlll 

through  the  pastors,  consistories,  SimJay-school  superintendents  and 
teachers,  and  parents ;  that  tlius  all,  and  especially  children,  may  have 
the  whole  year  before  them  in  Avhich  to  gather  their  offerings. 

"  4.  Make  such  arrangements  as  -n-ill  secure  the  special  commemoration  of 
the  event  contemplated  in  this  Tercentenary  year  in  each  charge,  in  con- 
cert with  all  the  charges  in  the  Church.  Where  a  charge  is  composed  of 
several  congi-egations,  it  is  expected  that  there  will  be  on  such  day  a  general 
meeting  of  all,  in  one  of  its  central  congregations.  The  day  for  this  con- 
cert of  commemoration  shall  be  Trinity  Sunday,  being  May  31,  18G3.  A 
discourse  on  the  general  subject  ought  also  to  be  delivered  in  each  congre- 
gation of  such  charges  as  are  composed  of  more  congregations  than  one. 

"  5.  Require  that  each  congregation  make  a  full  and  regular  register  in 
two  separate  columns,  one  containing  the  names  of  the  confirmed,  and  the 
other  the  names  of  the  baptized  and  as  yet  unconfirmed,  members,  and  place 
the  sums  contributed  over  against  the  name  of  each  one.  A  copy  of  thia 
congregational  register  must  be  furnished  to  Classis,  that  it  may  be  able  to 
present  to  the  Synod  in  October,  1863,  the  names  of  all  the  donors,  with 
their  donations,  within  their  bounds ;  which  record  will  also,  at  the  same 
time,  be  for  posterity  a  full  and  accurate  census  of  the  Church  as  it  stood 
in  the  memorial  year. 

"  (5.  The  Classes  are  requested  to  direct  their  pastors  at  all  times,  and  on 
all  proper  occasions,  publicly  in  the  pulpit,  and  privately  in  families,  to 
refer  to  this  commemoration  year,  and  iise  all  diligence  to  spread  the 
needed  light  on  the  subjects  connected  with  it,  that  the  zeal  of  the  people 
may  be  awakened  to  its  proper  commemoration. 

"7.  In  connection  with  the  main  features  of  the  plan,  and  in  such  a  way 
as  shall  not  interfere  with  the  concert  of  the  celebration  throughout  the 
Church,  the  Classes,  as  well  as  pastors  and  congregations,  will  devise  any 
measures  for  the  benefit  and  success  of  the  occasion,  which  shall  in  their 
view  seem  adapted  to  give  it  interest  and  render  it  edifying  to  all. 

"  8.  Such  members  of  the  Church  whom  God  has  blessed  with  means, 
and  who  have  intentions  in  any  measure  to  include  the  Church  among  their 
heirs,  should  be  encouraged  to  make  this  memorial  year  the  occasion  in 
which  to  secure  such  legacies  to  the  Church  by  formal  will. 

"  In  all  the  endeavors  to  carry  out  the  true  purposes  of  this  Tercentenary 
festival,  so  far  as  it  pertains  to  the  fi'ee-will  offerings,  several  things  should 
be  particularly  kept  in  mind.  » 

'•  First  of  all,  care  should  be  taken  to  enlist  the  interest  of  every  one. 
Not  a  single  man,  woman,  or  child  must  be  overlooked.  The  offering  of  a 
single  penny  from  a  poor  child  must  be  honored  with  the  same  sacred 
respect  as  the  princely  offering  of  hundreds  and  thousands  of  the  rich. 
The  opportunity  of  giving  must  be  offered  to  all, — to  all. 

"  It  must  be  clearly  impressed  upon  the  minds  and  hearts  of  all  that  this 
is  not  a  collection  of  money  yy'o?^  them,  but  an  offering  by  them.  It  must 
be  distinctly  told  to  the  people  that  it  is  a  free-will  offering.  It  is  not 
to  be  insisted  upon  that  it  is  their  duty  to  give,  but  that  it  is  ihe\v  2mvilege 
to  give.  They  are  invited  to  give  only  what  their  own  willing  hearts  move 
them  to  give.  The  people  must  be  exhorted  to  give  what  they  do  give 
from  heartfelt  gratitude  in  view  of  the  good  they  have  received  from  God 
by  means  of  the  Heidelberg  Catechism  and  through  the  Church  of  the 
Heidelberg  Catechism. 

"  The  people  should  be  reminded  how  by  wholesome  self-denial  and  pru- 
dent Christian  economy,  during  this  sacred  memorial  year,  they  may  enjoy 
the  blessed  pleasure  of  making  their  free-will  offering  large  and  honorable. 
The  young,  and  children  especially,  should  be  taught  by  their  pastors  and 


Xiv  HISTORICAL   INTRODUCTION. 

by  their  parents,  that  it  is  their  reasonable  and  Christian  duty  to  deny 
themselves,  by  their  own  Trill  and  consent,  of  some  of  those  bestowmenta 
which  they  are  wont  to  receive  from  kind  parents,  and  which,  though 
proper  for  "them  on  ordinary  occasions  to  enjoy,  are  not  actually  necessary, 
]»ut  may  be  dispensed  with,  so  that  the  amount  of  their  cost  or  value  may 
be  used  to  enlarge  their  free-will  offerings.  Not  only  may  their  offerings 
by  this  means  be  made  more  honorable,  but  the  lesson  which  they  will 
thereby  learn  may  prove  to  them  a  wisdom  and  a  benediction  through  all 
their  after-life. 

"  On  entering  upon  this  Tercentenary  Jubilee,  the  Church  ought  to  con- 
sider well  what  it  is  undertaking,  and  endeavor  to  elevate  its  mind  and 
heart  to  the  greatness  and  grandeur  of  the  occasion  and  the  event  which  it 
proposes  thus  to  honor.  By  entering  upon  it,  the  Church  solemnly  binds 
itself  by  all  the  memories  of  its  own  history,  by  all  its  professed  love  for 
its  own  symbolical  standard,  by  all  its  obligation  to  sincerity  in  the  offering 
of  such  a  sublime  festal  service  to  God,  and  by  its  own  self-respect,  when 
thus  solemnly  acting  in  the  presence  and  under  the  judging  eye  of  the 
whole  Christian  world,  to  raise  itself  to  a  spirit  and  life  in  some  honorable 
measure  adequate  to  the  occasion.  Let  the  Churcli  throw  its  devout,  joyous, 
and  zealous  energies  into  all  that  it  proposes  to  do  in  this  festival  year. 
Let  it  thus  commend  and  endear  to  its  children  of  coming  generations  the 
symbol  which  we  shall  soon  hand  over  to  their  love  and  care,  by  its  own 
example  of  attachment  manifested  in  this  grateful  commemoration  of  its 
origin  and  history.  It  needs  but  the  exercise  of  wisdom,  zeal,  and  faith  on 
our  part,  and  that  blessing  of  the  divine  Head  of  the  Church  which  He 
will  most  surely  vouchsafe  unto  us,  to  make  this  festival  year  an  occasion 
of  joy  and  strength  to  the  Church,  the  good  fruits  of  which  may  bless  our 
children  and  children's  children." 

The  Synod  ordered  thirt}'  thousaiKl  copies  of  this  report  to 
be  printed  in  tract  form  for  gratuitous  distribution, — ten  thou- 
sand in  the  German  and  twenty  thousand  in  the  English 
language, — the  expenses  of  which  are  to  be  defrayed  out  of  the 
proceeds  of  the  Tercentenary  celebration.  It  also  instructed 
each  minister  in  the  Church  to  read  this  report  to  his  peoj)le 
from  the  pulpit. 

The  duty  of  choosing  a  place  for  holding  the  meeting  of  the 
Convention  of  the  whole  Church  in  January,  186-3,  was  com- 
mitted to  the  committee  on  the  Tercentenary  celebration,  in 
conjunction  with  the  committee  of  the  Synod  of  Ohio  and 
adjacent  States,  on  the  same  subject.  These  committees  an- 
nounced at  the  proper  time,  through  the  papers  of  the  Church, 
that  the  meeting  would  be  held  iu  the  Eace  Street  German 
Ekformed  Church,  Philadelphia,  to  commence  on  Saturday 
evening,  January  17, 1863,  at  seven  o'clock.  They  thus  anticipated 
the  time  for  opening  the  celebration  proper,  because  the  19th  of 
January  fell  on  Monday,  and  in  order  to  atford  time  for  the 
necessary  preliminary  arrangements,  and  especially  for  the 
celebration  of  the  Holy  Communion  of  the  Lord's  Supper  on 
bunday.  ^ ^ 

At  the  same  meeting  of  Synod,  at  which  the  final  report  of 
the  committee  was  adopted,  a  memorial  from  a  committee  of  the 


HISTORICAL   INTRODUCTION.  XV 

Board  of  Trustees  of  Franklin  and  Marshall  College,  in  relation 
to  the  completion  of  the  full  endowment  of  that  institution,  was 
laid  before  Synod.  The  subject  was  earnestly  discussed,  after 
which  the  memorial  was  referred  to  the  committee  on  the  Ter- 
centenary Celebration,  with  instructions  to  propose  a  plan  to 
meet  the  wants  of  the  case.  The  committee  subsequently  sub- 
mitted the  following  resolutions,  as  including-  the  action  neces- 
sary for  the  completion  of  the  full  endowment  of  the  college, 
Avhich  resolutions  were  adopted  : — 

"  Eesolced,  That  the  obligation,  which  Synod  has  already  assumed  by 
former  action,  of  completing  the  endowment  of  the  College  by  raising  the 
sum  of  $30,000  still  felt  to  be  necessary  for  that  purpose,  is  hereby 
acknowledged  and  renewed,  and  that,  in  the  judgment  of  the  Synod,  this 
object  ought  to  be  accomplished  durijig  the  tercentenary  year  ;  and  since 
it  is  believed  that  there  are  those  who  desire  particularly  to  remember  the 
College  endowment  in  their  tercentenary  free-will  offering,  all  such  shall 
be  allowed  to  designate  that  as  the  object  to  which  their  contributions  shall 
be  applied. 

"  Resolved,  That  if,  in  the  judgment  of  the  College  Board,  the  object  of 
securing  the  entire  amount  needed  may  be  promoted  by  agents,  the  per- 
mission of  appointing  one  or  more  agents  for  that  purj^ose  is  renewed ; 
and  the  gifts  thus  secured  during  the  tercentenary  year  shall  receive 
record  in  like  manner  as  all  others,  as  tercentenary  offerings." 

At  this  meeting,  also,  the  Rev.  Dr.  Philip  Schaff  subinittcd 
to  Synod  papers  prepared  b}^  the  Eev.  Drs.  Ullmann  and  Hun- 
deshagen,  of  Germany,  for  the  contemplated  Tercentenary 
Celebration  of  the  formation  and  adoption  of  the  Heidelberg 
Catechism.    The  following  resolutions  were  thereupon  adopted  : — 

"  Resolved,  That  these  papers  be  placed  in  the  hands  of  the  committee  on 
the  Tercentenary  Celebration  of  the  Heidelberg  Catechism,  and  that  they 
be  authorized  to  provide  for  the  translation  of  these,  and  similar  papers  that 
may  come  into  their  hands,  into  the  English  language. 

"  Resolved,  That  the  same  committee  be  instructed  to  provide  for  the  pub- 
lication of  all  the  memorial  papers  of  the  Tercentenary  Celebration,  in 
both  the  German  and  English  languages. 

"  Resolved,  That  the  ministers  of  the  Church  be  requested  to  make  earnest 
and  suitable  efforts  to  obtain  subscribers  for  the  proposed  works,  and  for- 
ward them  to  the  Chairman  of  the  Tei'centenary  Committee  on  or  before 
the  15th  day  of  January  next. 

"  Resolved,  That  this  Synod,  having  received  a  certain  number  of  essays 
from  leading  theologians  of  Germany,  as  contributions  to  the  Memorial 
Volume  of  the  Tercentenary  year,  return  their  most  cordial  thanks  to  those 
distinguished  gentlemen  severally,  for  the  favor  thus  conferred  by  them  on 
the  German  Reformed  Church  in  this  country,  and  order  that  a  copy  of  the 
proposed  Memorial  Volume  be  respectfully  forwarded  to  each  of  them,  as 
a  token  of  our  affectionate  regard. 

"Resolved,  That  the  Chairman  of  the  Committee  on  the  Tercentenary 
Celebration  be  instructed  to  forward  this  action  to  the  authors  of  the  several 
memorial  papers  referred  to  in  it." 

The  several  Classes  promptly  complied  with  the  recommenda- 


Xvi  HISTORICAL   INTRODUCTION. 

tion  contained  in  the  final  report  of  the  committee  on  the  Ter- 
centenary Celebration.  They  accordingly  severally  convened 
in  special  session,  and  adopted  such  measures  as  were  deemed 
necessary-  to  carry  forward  the  particular  objects  contemj^lated 
in  the  movement.  Arrangements  were  made  for  the  appoint- 
ment of  delegates  to  the  General  Convention  of  the  Church, 
and  for  bringing  the  whole  subject  before  the  members  of  the 
different  churches  and  receiving  their  contributions  to  the 
several  objects  of  benevolence.  The  result  of  these  efforts  up 
to  the  present  time  has  been  veiy  favorable,  and  the  prospects 
for  the  future  are  in  every  way  highly  encouraging. 

The  Committee  of  Arrangements,  in  carrying  forward  their 
work,  necessarily  had  a  considerable  amount  of  correspondence 
with  eminent  men  in  Europe,  which  was,  to  a  great  extent,  con- 
ducted through  the  Eev.  Dr.  Philip  Schaff;  and,  as  this  very 
properly  forms  a  part  of  the  historj^  of  the  enterprise,  some 
extracts  from  the  most  important  portions  of  it,  expressive  of 
the  interest  felt  in  the  Tercentenary  movement,  are  here  inserted, 
as  a  fit  close  to  this  historical  sketch : — 

From  the  Hev.  Dr.  C.  UUrnann,  of  Carlsruhe,  formerly  Professor 
of  Church  History  in  the  University  at  Heidelberg. 

"It  afforded  me  real  and  truly  great  pleasure  to  learn 
that  the  glorious  monument  of  faith,  coming  down  to  us  from 
the  most  prosperous  period  of  the  Palatinate  Church,  whose 
worth  has  come  to  be  so  little  appreciated  by  a  great  portion  of 
our  people,  is  still  held  in  such  high  esteem  on  the  other  side  of 
the  ocean.  I  most  heartily  wish  that  the  good  object  of  the 
celebration  may  be  successfully  realized,  and  that  it  will  not  be 
materially  interfered  with  by  the  civil  troubles  which  have 
recently  come  upon  the  American  people." 

From   the  Rev.  Dr.   C.  B.  Hundeshagen,  Professor  in  the  Uni- 
versity at  Heidelberg. 

"Your  letter  informing  me  that  the  German  Eeformed 
Church  in  the  United  States  proposes  holding  a  Tercentenary 
Celebration  on  the  19th  of  January,  1863,  in  honor  of  the  Hei- 
delberg Catechism,  occasioned  me  great  joy ;  for  it  is  an  evi- 
dence of  the  vital  attachment  of  the  membership  of  the  German 
Eeformed  Church  of  America,  as  well  to  the  faith  of  their 
fathers,  as  to  the  country  from  which  they  derive  their  origin, 
ihis  celebration,  therefore,  very  properly  has  claims  to  a  most 
lively  interest  on  the  part  of  German  Christians;  and  I  am  very 
thankful  to  the  committee  for  the  confidence  reposed  in  me, 
which  led  them  to  take  it  for  granted  that  such  an  interest 
would  be  felt  by  me.  I  accordingly  announce  to  you  with  pleasure, 
mat,  i  am  willing  to  prepare  an  essay  to  be  read  on  that  occa- 


HISTORICAL  INTRODUCTION.  XVll 

sion.  Among  the  various  subjects  proposed  for  discussion,  I 
have  chosen  the  first,  namely:  '  The  City  and  University  of  Hei- 
delberg, with  special  reference  to  the  Eeforination-Period,  and  ta  the 
time  of  the  Formation  of  the  Heidelberg  CatecJiism.' " 

In  the  letter  accompanj'ing  the  transmission  of  his  cssaj^,  the 
following  paragraph  occurs  : — 

"The  Lord  grant  unto  the  brethren  in  America  a  successful 
celebration,  and  inspire  them  with  a  fresh  love  for  the  precious 
treasure  which  theEeformed  Church  possesses  in  the  Heidelberg 
Catechism.  In  several  portions  of  Germany,  also,  the  celebra- 
tion will  be  observed.  What  will  take  place  in  this  particular 
section  of  country,  where  the  Heidelberg  Catechism,  since  the 
year  1855,  has  in  part  been  literally  merged  into  the  Union 
Catechism,  I    do   not  venture   to   predict." 

This  expression  of  interest  in  the  Tercentenary  Jubilee  in 
America  is  only  the  more  gratif3'ing,  coming  as  it  does  froni 
the  very  city  and  university  where  the  Heidelberg  Catechism 
■\vy,s  prepared  and  published,  and  where  in  its  early  history  it 
found  its  truest  and  ablest  defenders  against  the  assaults  made 
upon  it  by  its  enemies. 

From  the  Etv.  Br.  Herzog,  Professor  in  the  University  at  Er- 

langen. 

''  God  grant  that  the  terrible  war  which  desolates  the  United 
States  may  not  interfere  with  this  peacefal  work.  The  last 
news  which  we  have  received  is  again  favorable  to  the  North. 

"  With  the  best  wishes  for  the  success  of  the  coming  festival, 
and  for  the  Union  itself,  which  is  now  so  sorely  afflicted,  I  re- 
main yours,  &c." 

From  the  Rev.  Dr.  J.  P.  Lange,  Professor  in  the  University  at 

Bonn. 

"I  can  honestly  assure  you  that  I  am  thankful  for  the  confi- 
dence reposed  in  me,  which  led  you  to  invite  me  to  prepare  such 
an  essay,  and  that  I  feel  deeply  interested  in  the  celebration 
itself  As  an  evidence  of  this,  I  may  refer  to  the  fact  that  I 
have  most  heai-tily,  and  much  to  my  own  edification,  taken  part 
in  two  Eeformation  festivals  in  my  native  country.  Several 
years  ago  I  attended  the  Eeformation  festival  on  the  Hunsriick 
(a  mountain  between  Nahe  and  Moselle  Elvers,  on  the  western 
side  of  the  Ehine),  and  about  a  year  and  a  half  ago  that  of  the 
Principality  of  Meurs  (in  the  Ehenish  Province  of  Prussia). 
But,  to  my  regret,  I  am  compelled  to  sa}^  that  the  attention  I 
have  to  bestow  on  my  Biblical  Commentary,  in  connection  with 

B 


XVIU  HISTORICAL   INTRODUCTION. 

the  various  other  duties  which  necessarily  devolve  upon  me, 
Avill  so  occupy  my  time,  as  to  prevent  me  from  preparing  the 
desired  essay.  Otherwise  I  should  have  chosen  as  the  subject 
of  an  essay,  ^The  Development  of  the  Reformed  Doctrine  of  Elec- 
tion adapted  to  the  Present  Times,'  the  materials  for  which  are  fur- 
nished in  my  Dogmatics;  or  prepared  ^A  Collection  of  Church 
Jlymns,  purely  from  the  German  Reformed  Church,'  not  in  the  in- 
terest of  Confessionalism,  but  as  an  evidence  that  our  Church  is 
not  deficient  in  this  particular  divine  gift. 

"I  therefore  ask  you  kindly  to  excuse  me,  and,  at  the  same 
time,  respectfully  request  you  to  communicate  to  the  Convention, 
at  the  proper  time,  my  best  wishes  and  most  cordial  Christian 
greetings.  May  tlie  Lord  make  the  beloved  German  Eeformed 
Church  of  America,  and  especially  your  Synod,  more  and  more 
a  joy-inspiring  morning  light  in  the  West,  and  a  bright  token  of 
tlie  harmony  of  genuine  confessional  fidelity  and  Christian 
human  charity;  and  to  this  end  may  iha  aj^proaching  lestival 
be  also  abundantly  blessed." 

From  the  Reverend  Dr.  Ebrard,  Erlangen,  Germany : —  * 

"I  am  most  heartilj^  willing  to  contribute  my  mite  to  the  Ter- 
centenar}'-  Celebration  of  the  Heidelberg  Catechism,  and  would 
prefer  to  adopt,  as  the  subject  of  my  essay,  the  tenth  of  the  series 
proposed  for  discussion,  namely,  'Melanchthon  and  the  Me- 
lanchthonian  Tendency  in  Germany,'  because  I  hope  to  be  able 
to  prepare  something  at  the  earliest  period  on  this  subject.  I 
purpose  as  soon  as  possible  to  enter  upon  the  undertaking." 


HISTORICAL   INTRODUCTION.  XIX 


II. 

PROCEEDINGS    OF  TERCENTENARY    CONVENTION,   WITH 
SKETCHES    OF    ADDRESSES. 

In  accordance  with  the  announcement  made  by  the  Committee 
of  Arrano-ements  of  the  Eastern  and  Western  Synods  of  the 
German  Reformed  Church,  the  clerical  and  lay  delegates  to  the 
Tercentenary  Convention  assembled  in  the  German  Reformed 
Church,  Race  Street,  Philadelphia,  January  17,  1863,  at  seven 
o'clock  P.M.  It  is  ])roper  to  state  that  during  the  day  the  dele- 
gates, as  they  arrived  from  their  distant  homes,  were  welcomed 
to  the  houses  of  their  brethren  of  the  German  Reformed 
and  other  Evangelical  Churches  of  the  city,  and  made  the  re- 
cipients of  whole-souled  Christian  hospitality.  The  Christian 
greeting  was  as  heartily  received  as  it  was  offered.  Brethren  of 
one  conimon  mother,  meeting  to  honor  the  memory  of  the 
sainted  founders  of  their  Chui'ch,  to  thank  God  for  the  inestim- 
able blessing  of  a  symbolical  exponent  of  their  faith  which  had 
kept  them  from  the  quicksands  of  error  for  three  hundred  years, 
and  to  exchange  vows  before  entering  upon  another  century  of 
Christian  duties  and  privileges,  the  countenances  of  all  beamed 
with  joy  and  happiness.  It  was  an  era  in  each  delegate's  life, 
and  the  privilege  of  having  been  a  member  of  this  Convention 
w^as  felt  to  be  a  proud  honor.  All  classes  and  conditions  of  life 
Avere  represented  in  the  laity:  the  judge  had  laid  aside  the 
ermine;  the  lawyer,  his  daily  task  of  endeavoring  to  rectify 
man's  relation  to  his  brother;  the  statesman,  the  heavy  duties 
which  the  necessities  of  the  country  imposed  on  him;  the 
physician,  his  round  of  toil  amid  want  and  disease  ;  the  merchant 
had  deserted  his  counter  and  ledger;  the  mechanic,  the  tools  of 
his  craft;  and  the  farmer,  the  duties  which  even  winter  exacts 
from  his  industrious  hands. 

The  church  had  been  beautifull}^  decorated  with  laurel  wreaths 
and  festoons,  and  presented  quite  a  holiday  aspect.  On  one  side 
of  the  pulpit,  encircled  with  a  laurel  w^reath,  was  the  date 
"156o,"  and  on  the  other  ''1863,"  decorated  in  like  style.  The 
celebration  of  the  Three  Hundredth  Anniversary  was  not  only 
to  be  held  wnth  joj^ous  hearts,  but  with  all  the  external  insignia 
of  rejoicing  and  exultation.  The  German  Reformed  Church 
was  being  rejuvenated  while  it  celebrated  its  early  history,  and 
one  might  pray  that  its  future  would  be  but  an  intensification 
of  the  vigor  of  its  youth,  and  that  in  a  green  old  age  its  highest 
glory  should  be  the  enlargement  of  the  kingdom  of  God  and 
the  diffusion  of  peace  on  earth  and  good  will  to  man. 


.^S  HISTORICAL   INTRODUCTION. 


escape,  -_  „  .^  ,        1  . 

Eev.  J).  Zacharius,  D.D.,  andthe  Eev.  John  Eedbaiigh,  assisted 
in  the  services.  At  the  same  time,  an  opening  sermon  in  Ger- 
man was  preached  in  the  Salem  German  Eeformed  Church,  St. 
John  Street,  by  Eev.  Philip  Schaff,  D.D.,  from  the  words,  "  Ec- 
member  them  which  have  the  rale  over  you,  who  have  spoken 
unto  you  the  word  of  God  :  whose  faith  follow,  considering  the 
end  of  their  conversation  :  Jesus  Christ,  the  same  yesterday, 
and  to-day,  and  forever.     (Heb.  xiii.  7,  8.) 

On  Sunday  morning  a  sermon  was  preached  bj'  the  Eev.  John 
W.  Nevin,  D.D.,  of  Lancaster,  Pa.,  from  the  words,  "  Jesus  Clirist, 
the  same  yesterday,  and  to-day,  and  forever;"  after  which  the 
members  united  in  partaking  of  the  Holy  Sacrament  of  the 
Lord's  Supper.  The  blest  communion  of  the  saints  on  earth 
with  the  sainted  dead  had  been  referred  to  by  the  speaker,  and 
hearty  thanks  were  not  only  offered  to  our  Heavenly  Father  for 
the  great  goodness  He  had  vouchsafed  in  feeding  His  servants, 
"through  the  holy  m^-steries,  with  the  spiritual  food  of  the  most 
precious  body  and  blood  of  His  Son,  our  Saviour  Jesus  Christ, 
assuring  them  thereby  that  they  were  very  members  incorporate 
in  the  mystical  body  of  His  Son  and  heirs  through  hope  of  His 
everlasting  kingdom,  by  the  merits  of  His  most  blessed  death 
and  passion,"  but  praises  also  were  given  for  the  privilege  of 
particij)ating  in  the  blessed  communion  of  God's  saints,  and  "for 
the  holy  fellowship  of  patriarclis  and  prophets,  apostles  and 
martyrs,  and  the  whole  glorious  company  of  the  redeemed  of  all 
ages,  who  have  died  in  the  Lord  and  now  live  with  Him  for 
evermore." 

On  Sunday  evening  an  essay  on  "The  Organism  of  the  Heidel- 
berg Catechism"  was  read  by  the  Eev.  Thomas  G.  Apple,  of 
Greencastle,  Pa. 

On  Monday  morning,  January  19,  the  delegates  assembled  in 
the  German  Eeformed  Church,  Eace  Street,  at  91-  o'clock,  and 
proceeded  to  organize  the  Convention  for  business.  The  Eev. 
B.  C.  Wolff,  D.I).,  called  the  Convention  to  order,  and  moved 
that  Eev.  E.  Heiner,  D.D.,  be  appointed  President  pro  tern.,  and 
the  Eev.  P.  C.  Prugh  Secretary  j'VO  tem.,  which  motion  was 
adopted. 

Aftersinging  the  101st  Hymn,  the  Convention  was  led  in  prayer 
by  the  Eev.  B.  C.  Wolff,  D.I). 

On  motion  of  William  Heyser,  Esq.,  the  Committee  of  Ar- 
rangements of  the  two  Synods  was  authorized  to  report  officers 
for  the  permanent  organization  of  the  Convention.  After  some 
deliberation,  the  Committee  reported  the  following  nominations, 
which  were  unanimously  adopted  by  the  Convention:— 


HISTORICAL   INTRODUCTION.  3X1 

President. 
Rev.  JNO.  AY.  NEYIN,  D.D.,  Lancaster,  Pa. 
Vice-Presidents. 
Rev.  Samuel  IIelffenstein,  D.D Gwynedd,  Pa. 

"    B.  C.  Wolff,  D.D Mei-cersburg,  Pa. 

"     Daniel  Zacharias,  D.D Frederick,  Md. 

Hon.  John  Cessna Bedford,  Pa. 

Rev.  Elias  Heiner,  D.D Baltimore,  Md. 

"     Joseph  S.  Dubs North  White  Hall,  Pa. 

William  Heyser,  Esq Chambersburg,  Pa. 

Rev.  John  S.  Kessler,  D.D Allentown,  Pa. 

Hon.  JoHx  W.  Killinger Lebanon,  Pa. 

Rev.  MosEs  Kie^ter,  D.D Tiffin,  Ohio. 

"     Isaac  Gerhart Lancaster,  Pa. 

Hon.  G..C.  Welker Sunbury,  Pa. 

Wm.  Mayburrt,  M.D Philadelphia,  Pa. 

Rev.  Henry  Willard Columbus,  Ohio. 

"    J.  Caspar  BccHER Miffliuburg,  Pa. 

♦'     L.  B.  ScHHARz Boston,  Mass. 

Henrt  Leonard,  Esq Basil,  Ohio. 

Recording  Secretaries. 

Rev.  S.  R.  FISHER,  D.D Chambersburg,  Pa. 

LEWIS  H.  STEINER,  M.D Frederick,  Md. 

Corresponding  Secretaries. 

Rev.  P.  C.  PRUGII Xenia,  Ohio. 

"     W.  F.  COLLIFLOWER .Jefferson,  Md. 

Treasurer. 
G.  S.  GRIFFITH,  Esq Baltimore,  Md. 

The  President,  on  taking  the  chaii-,  addressed  the  Convention, 
in  substance,  as  follows  : — 

"In  view  of  the  fact  that  my  name  appears  on  the  Committee 
of  Arrangements,  it  is  proper  for  me  to  state  that  their  action  in 
nominating  me  for  the  position  to  which  I  am  now  called  has 
been  against  my  wish  and  without  my  consent.  As  it  is  now 
ratified,  however,  by  the  voice  of  the  Convention,  I,  of  course, 
accept  the  appointment  as  an  honor,  and  thankfully  acknowledge 
it  at  the  same  time  as  a  pleasing  evidence  of  your  confidence 
and  regard. 

"The  occasion  which  brings  us  together  we  all  feel  to  be  one  of 
more  than  common  interest  and  importance.  We  have  been 
looking  forward  to  it  with  anxious  expectation  for  many  past 
weeks  and  months.     I  have  had  my  own  fears,  I  own,  for  its 


Xxii  HISTORICAL   INTRODUCTION. 

success,  in  view  especinll}- of  the  distracted  political  state  of  tho 
country.  But  since  coming  here  these  fears  are  happily  dis- 
pelled. We  all  feel  now  that  this  Tercentenary  Convention  is 
no  failure.  The  heart  of  the  Church  is  here,  and  we  have  good 
reason  to  trust  that  the  Spirit  of  God  is  here  also,  and  that  our 
coming  together  will  be  for  the  glory  of  God  and  the  honor  of 
His  Church. 

"No  symbolical  book  was  ever  more  worthy  of  having  its  origin 
and  history  commemorated  in  this  way.  It  forms,  we  may  say, 
the  glory  of  the  universal  Reformed  Cliurch.  It  comes  before  uw 
hallowed  by  the  most  precious  memories  and  associations.  It 
cannot  be  otherwise  than  both  jileasant  and  invigorating  to  com- 
mune with  its  spirit. 

"  For  ourselves,  as  a  Church,  much  may  be  gained  by  renewing 
our  communion,  as  we  are  here  called  to  do,  with  the  beginning 
of  our  own  ecclesiastical  life.  In  any  case,  it  is  wholesome  to 
communicate  thus  in  a  living  way  with  antecedent  times.  No 
form  of  existence  in  this  world  can  be  sound  and  vigorous  that 
is  not  historical,  rooted  and  grounded  in  the  past.  The  single 
man,  to  be  truly  great,  must  remain  bound  through  life  to  the 
memory  and  love  of  his  childhood.  So  with  all  associations  and 
communities  of  men ;  and  so  especially  with  religious  organiza- 
tions or  Churches.  No  Church  can  deserve  the  name  that  is  not 
a  historical  Church.  It  must  have  its  right  to  exist  in  some 
charter  handed  down  from  the  past;  and  to  renounce  its  con- 
nection with  this,  is  necessarily  to  become  Aveak,  and  in  the  end 
to  forfeit  its  title  to  consideration  altogether.  We  claim  to  bo 
a  historical  Church,— not  an  upstart  sect  of  yesterday ;  we  belong 
to  the  original  necessity  of  Protestantism  itself,  whatever  that 
may  have  been,  and  have  the  reason  of  our  ecclesiastical  being 
in  the  relations  and  circumstances  of  the  period  to  which  that 
great  movement  owes  its  birth.  It  is  our  duty,  then,  to  cherish 
and  cultivate  a  lively  sense  of  our  proper  spiritual  heritage  in 
such  view.  Not  to  do  so,  can  only  be  suicidal.  Whether  it  be 
to  hold  fast  ancient  forms,  or  to  unfold  them  into  new  shape,  the 
condition  of  prosperity  here  remains  always  the  same.  We 
cannot  groio  in  any  way,  except  as  we  grow  historically;  that  is, 
except  as  we  abide  in  living  union  with  our  own  root.  Hence 
the  importance  of  our  present  year  of  commemoration.  Let  us 
hope  that  it  will  serve  to  knit  our  sense  of  church  existence 
with  new  force  to  what  our  Church  was  confessionally  in  the  begin- 
nmg,  and  thus  make  us  strong  for  what  may  be  the  will  of  God 
concerning  us  in  the  future. 

"Is  it  too  much  to  hope,  moreover,  that  this  year  of  commemo- 
ration may  tell  auspiciously  on  the  thinking  and  feeling  of  other 
historical  Churches  also  in  our  land?  Its  object  is  in  no  sense 
sectarian  or  exclusive.  We  wish  to  quicken  indeed  our  own 
denommational  consciousncsa  into  new  life  :  as  knowing  that 


HISTORICAL   INTRODUCTION.  XXIU 

without  this  it  must  ever  be  a  heartless  solecism  for  us  to  keep 
up  our  denominational  existence  at  all.  But  wc  have  no  fear 
that  by  doing  this  in  a  truly  historical  way  we  shall  be  in  any 
danger  now  of  offending  or  repelling  the  proper  denominational 
spirit  of  other  Evangelical  Churches.  Rather  what  wc  need  all 
round  for  mutual  good  understanding  and  sympathy  among  the 
Churches  of  the  Ecformation,  is  just  such  a  revival  of  conscious 
interest  in  the  history  of  the  ])ast  as  we  are  now  seeking  to 
])romote.  It  is  the  unhistoi-ical  spirit,  pre-eminently,  which  shows 
itself  to  be  everywhere  the  spirit  of  schism  and  sect,  while  a 
sense  for  the  historical  leads  naturally  toward  catholic  unity 
and  peace. 

<'  It  would  be  happy  indeed  if  this  Jubilee  of  the  Heidelberg 
Catechism,  which  was  once,  in  some  sense,  the  common  property 
and  acknowledged  bond  of  the  entii-e  Ileformed  Church,  might 
serve  to  bring  up  again  auiong  our  American  Churches  the  old 
sense  of  this  "once  familiar  title,  Reformed;  as  it  served  in  the 
beginning  to  distinguish  this  general  Confession  or  Communion 
frotn  the' other  great  section  of  the  Protestant  world,  the  Lu- 
theran Confession.  It. is  truly  wonderful  how  even  intelligent 
people  in  other  branches  of  the  Church  have  lost  the  historical 
force  of  the  term,  so  as  to  fall  frequently  into  the  grossest  blun- 
ders in  speaking  of  our  ecclesiastical  relations.  It  would  be 
much  tor  the  cause  of  true  Church  brotherhood— much  for  the 
interest  of  true  historical  Protestantism— if  such  ignorance  or 
want  of  information  could  in  any  way  bo  assisted  toward  a  more 
just  apprehension  of  Church  genealogies  and  affinities,  as  they 
held  in  past  times. 

"In  laying  stress,  however,  on  the  family  relationship  of  the 
Reformed  C\nw(:\\Qii,  we  forget  not  the  ties"  that  join  us  at  the 
same  time,  beyond  all  sister  branches  of  this  Confession,  with  the 
other  great  division  of  tlie  general  Protestant  world.  We  have  no 
wish  nor  mind  to  place  ourselves  in  any  sort  of  unfriendl}' antago- 
nism to  the  Church  which  bears  the  venerated  name  of  Luther. 
We  are,  of  course.  Eeformed ;  we  suppose  that  there  was  need 
for  this  form  of  Protestantism  in  the  beginning,  and  that  there 
is  need  for  it  still;  and  what  we  propose  now  is  to  assert  and 
confirm  our  original  character  in  such  view.  But,  with  all  this, 
we  do  not  for  a^nioment  imagine  that  our  Communion  carries  in 
it  the  whole  truth  of  Protestantism— much  less  the  whole  truth 
of  Christianity.  We  believe  that  the  Lutheran  Church  also 
belonged  of  right  to  the  Protestant  movement  in  the  beginning, 
and  that  it  lias  still  a  most  important  part  to  fulfil  in  the 
onward  progress  of  this  movement;  and  we  sincerely  desire 
that,  in  this  country  especially,  it  may  have  power  to  be  true 
and  faithful  to  its  own  proper  historical  vocation.  Our  own 
Church  holds,  we  may  say,  both  historically  and  constitutionally, 
a  sort  of  intermediate  position    between   the   two  great   Pro- 


XXIV  HISTORICAL   INTRODUCTION, 

testant  Cor.fessions  :  we  belong  to  the  Eeformed,  but  we  are  at 
the  same  time  German.  Eeformed,  and  in  this  way  stand  closely 
connected  with  the  Lutheran  Church,  forming  in  foct  a  bond  of 
communication  between  it  and  other  Eeformed  Churches.  This 
national  relationship  we  have  no  wish  to  forget;  and  we  may  be 
very  sure  that  our  present  effort  to  call  up  past  memories  and 
renovate  old  associations  can  have  no  tendency  that  way,  but 
must  work  rather  to  promote  the  feeling  of  kindred  interest  and 
regard  between  our  two  German  bodies.  In  this  case,  especiallj', 
the  cause  of  union  can  never  be  advanced  by  concealing  or  for- 
getting our  original  occasions  of  difference.  We  cannot  so  far 
stultity  ourselves  as  to  imagine  that  these  were  at  first  Avithout 
reason,  and  are  therefore  now  of  no  force.  On  the  contrary, 
we  honor  both  Confessions  in  believing  that  the  issues  which 
divide  them  are  real  and  great  issues,  and  that  they  cannot  be 
ignored  or  made  of  no  account  Avithout  great  unfaithfulness  to 
the  whole  cause  of  Protestant  Christianity  itself  No  union 
founded  on  mere  indifference  here  can  deserve  to  be  considered 
of  any  worth  whatever.  Only  by  understanding  their  original 
confessional  differences,  only  by  looking  thena  steadily  in  the 
face  and  owning  their  importance,  so  as  to  surmount  them  at 
last  in  the  way  of  a  true  inward  conciliation  and  adjustment, 
can  the  two  Churches,  Lutheran  and  Eeformed,  ever  come  to  a 
full  legitimate  union,  such  as  shall  prove  a  blessing  to  the  world 
at  large  as  well  as  to  themselves.  Such  positive,  and  not  simply 
negative,  end  of  all  confessional  strife  we  desire  with  all  our 
heart,  and  look  upon  our  present  celebration  as  being  only 
favorable  to  it,  and  not  in  opposition  to  it  in  any  way. 

"Altogether,  I  congratulate  j'ou,  Christian  brethren  and 
friends,  on  the  circumstances  of  encouragement  and  hope  in 
which,  as  a  Church,  we  meet  together  at  this  time.  The  spirit 
of  the  occasion  is  full  of  promise,  as  it  breathes  also  only  peace 
and  love ;  and  I  trust  and  pray  that  He  who  is  the  author  of 
peace  and  the  fountain  of  all  righteousness  may  preside  over 
our  sessions  and  crown  them  with  His  blessing  to  the  end." 

With  the  view  of  having  an  accurate  record  of  all  the  dele- 
gates present,  the  following  resolutions,  presented  by  Eev.  John 
H.  A.  Eomberger,  D.D.,  were  adopted  : — 

"Resolved,  That  a  committee,  consisting  of  one  member  from  each  Classis 
represented  in  this  Convention,  be  appointed  to  prepare  a  list  of  the  dele- 
gates present,  arranged  according  to  the  several  Classes  and  pastoral 
•  charges  to  which  they  respectively  belong,  in  the  order  of  the  Statistical 
:tables  of  the  Minutes  of  Synod. 

"Resolved,  That  each  pastor  present  ]je  directed  to  furnish  his  name, 
with  the  names  of  the  delegates  from  liis  charge,  to  the  member  of  this 
committee  l)elonging  to  his  Classis.  Lay  delegates  present  without  their 
pastor  are  requested  to  report  their  names  to  the  committee  separately. 
Ihe  committee  consists  of  the  Kev.  J.  Beck,  East  Pennsylvania  Classis; 


HISTORICAL   INTRODUCTION.  XXV 

Rev.  A.  L.  Dcoliiint,  Goshenhoppon  ;  Rev,  J.  0.  Miller,  Zion  ;  Rev.  J.  W. 
Santee,  Maryland  ;  Rev.  D.  AV.  Wolff,  Lel)anon  ;  Rev.  I.  E.  Graeff,  Lan- 
caster ;  Rev.  A.  G.  Dole,  East  Siis(|iu'hauna  ;  Rev.  C.  II.  Leinbach,  West 
Susquehanna  ;  Rev.  J.  G.  Shoemaker,  Clarion  ;  Rev.  D.  0.  Shoemaker,  St, 
Pauls ;  Rev.  I.  G.  Brown,  Mereersliur;;- ;  Rev.  S.  H.  Giesy,  Philadelphia ; 
Rev.  J.  F.  Buschc,  New  York ;  and  Rev.  11.  Williard,  Synod  of  Ohio  and 
adjacent  States. 

The  committee  reported  a  list  of  delegates,  arranged  accord- 
ing to  the  Classes  and  pastoral  chai-ges,  on  Thursday  morning, 
wliich  list,  Avith  corrections  and  alterations  made  afterward  by 
the  Secretaries,  will  be  found  appended  to  this  Introduction  as 
Appendix  A. 

On  motion  of  Eev.  E.  Ileiner,  D.D.,  it  was  "Bcsolved,  That  all 
members  of  tlie  German  Reformed  Church  present  at  this  Con- 
vention, whether  supplied  with  credentials  or  not,  be  requested 
to  take  seats  with  the  delegates,  and  that  their  names  be  re- 
gistered with  the  same." 

On  motion  of  Eev.  J.  II.  A.  Bomberger,  D.D.,  it  was  '^Bcsolved, 
That  the  ministers  of  other  evangelical  denominations  visiting 
this  Convention  be  invited  to  take  seats  in  the  Convention,  and 
requested  to  report  tlieir  names  to  the  Secretaries."  In  accord- 
ance with  this  resolution,  the  names  of  such  ministers  will  be 
found  collected  together,  at  the  end  of  this  Introduction,  in 
Appendix  A.  Some  attended  all  tbo  sessions,  and  others  were 
only  present  at  a  single  session. 

The  business  necessary  for  the  proper  organization  of  the 
Convention  being  completed,  the  President  announced  that  an 
Essay,  prepared  for  the  occasion  by  the  Rev.  Dr.  Ilundeshagen, 
of  Heidelberg,  Germany,  Avould  be  read  by  the  Rev.  Prof. 
Thomas  C.  Porter,  of  Lancaster,  Pa.,  by  whom  it  had  been 
translated  from  the  German.  The  title  of  the  Essay  was,  "  The 
City  and  Universitj'of  Heidelberg,  with  special  reference  to  the 
Reformation-Period,  and  the  Time  of  the  Formation  of  the 
Heidelberg  Catechism."  Before  the  Essay  was  read,  the  Rev. 
Dr.  Schaff  gave  a  short  account  of  the  learned  author. 

This  Essay  was  followed  by  the  reading  of  anotherof  the  series, 
"The  Elector  Frederick  III.  of  the  Palatinate,"  prepared  by  the 
Rev.  B.  S.  Schneck,  D.D.,  of  Chamborsburg,  Pa.  The  morning 
session  was  then  closed  with  prayer,  by  Elder  Wm.  Ileyser. 

The  Convention  was  opened,  Monday  evening,  with  singing,  and 
prayer  by  the  Rev.  E.  Heincr,  D.D.,  and  the  attention  of  the 
members  was  invited  to  an  Essay  prepared  b}'  the  Rev.  Dr. 
Ebrai^d,  of  Erlangen,  Germany — "  Melanchthon  and  the  Melanch- 
thonian  Tendency,  and  its  Relation  to  the  German  Reformed 
Church."  This  was  introduced  by  a  few  remarks  concerning 
its  author  from  the  Rev.  John  \V.  Nevin.  D.D.,  after  which  it 
was  read  by  the  Licentiate  W.  M.  Reiley,  Theological  Tutor  in 


XXvi  HISTORICAL   INTRODUCTIOX. 

tlic  Seminary  at  Mercersburg,  who  had  translated  it  from  the 
German. 

An  opportunity  was  affoi'dcd  to  the  members  of  the  Conven- 
tion to  enter  into  a  free  discussion  of  the  several  topics  brought 
to  its  attention  by  the  Essays  that  had  already  been  read.  This 
■was  embraced  by  some,  and  sketches  of  their  remarks  are  here- 
with given. 

The  Ecv.  W.  C.  Bennet,  addressing  the  Chair,  said  : — 

"  Mv.  Presidknt  : — Under  an  All-wise,  an  All-seeing,  and  an  All- 
superintending  Providence,  we  are  convened  in  this  Tercentenary 
Convention.  It  is  with  profound  gratitude  to  Almighty  God  and 
our  ever-blessed  Eedeemer,  that  we  have  heard  already,  in  con- 
nection with  the  proceedings  and  deliberations  of  this  General 
Convention,  a  number  of  very  excellent  and  learned  essays  on 
the  adoption  of  our  excellent  Heidelberg  Catechism  three  hun- 
dred years  ago.  It  unquestionably  should  ever  be  remembered, 
however,  that  the  origin  of  this  glorious  Reformation  extended 
to  the  Middle  Ages;  the  inward  and  the  outward  of  all  true 
Christianity  ever  being  absolutely  and  inseparably  connected. 

"It  has  been  repeatedly  and  confidently  asserted  that  the  glo- 
rious Reformation  in  Germany  is  a  noble  vine.  A  vine  has  not 
only  branches,  twigs,  and  buds,  but  also  roots.  The  latter  ex- 
tended in  many  directions,  in  the  hearts,  the  heads,  and  the  lives 
of  millions.  The  Holy  Spirit  helped  them  powerfully  and 
believingly  to  pronounce  with  their  hearts  and  their  lips  the 
Apostles'  Creed,  in  their  families  and  in  their  churches,  from  age 
to  age.  And  thus  all  the  friends  and  composers  of  the  Heidel- 
berg Catechism,  at  its  adoption,  were  prepared  to  make  and 
receive  the  Apostles'  Creed  as  the  soul  and  the  life  of  the  Heidel- 
berg Catechism;  a  creed  born  in  the  Church  as  far  back  as  the 
second  century. 

"  In  a  certain  sense,  John  Huss,  who  lived  a  hundred  years 
before  Luther,  Calvin,  Zwingli,  Melanchthon,  and  a  host  of  other 
Reformers,  was  emphatically  a  Reformed  preacher.  Let  it  ever 
be  remembered  that  the  Reformers  did  not  make  the  Reforma- 
tion, but  that  God  and  the  Lord  Jesus  Christ  made  this  glorious 
Reformation;  and  under  these  all-important  circumstances,  it 
appeared  as  the  rising  sun  after  a  long  and  dreary  night.  Thus 
the  Heidelberg  Catechism  also  appeared  in  the  Church  as  a  bright 
morning  star;  a  catechism  not  above  the  Holy  Bible,  but,  in  a 
certain  sense,  dictated  by  the  Holy  Spirit,  and  one  which  should 
ever  be  considered  as  a  golden  key  to  open  up,  in  childlike  sim- 
plicity, many  precious  truths  of  the  Holy  Bible,  ever  teaching 
tiiat  the  God-man  Christ  Jesus  is  the  Master  and  Centre  of  all 
true  Christianity,  and  that  not  one  or  all  of  the  Reformers 
should  be  elevated  to  this  high  position.  That  Christ,  the  God- 
man,  lives  in  the  souls  and  around  the  paths  of  all  true  believers, 
and  under  all  circumstances,  is  the  deepest  and  most  mysterious 


HISTOUICAL   INTROBUCTION.  XXVH 

doctrine  of  the  Bible  and  the  Catechism,  Avhich  also  ever  make 
the  Church  our  Heavenly  Mother. 

''Mr.  President,  let  the  heads  of  our  families  present  to  their 
children,  as  soon  as  they  beg-in  to  read,  the  Catechism  nloug 
with  the  Bible,  so  that  the  absolute  importance  of  these  precious 
books  and  their  contents  may  be  the  more  deeply  impressed 
upon  their  hearts  and  memories,  and  that  for  many  years  after 
their  parents  may  be  in  their  graves.  Ijot  our  prayers  be,  that 
such  a  state  of  things  may  exist  throughout  all  ages,  ministers 
and  all  others  using  these^precious  books,  in  all  possible  places. 
Amen  I" 

Eev.  E.  V.  Gerhart,  D.D.  (President  of  Franklin  and  Mar- 
shall College),  said: — 

"Four  essays  have  now  been  read.  I  desire  to  ofiPer  a  few 
remarks  npon  the  relation  of  the  Augsburg  Confession  to  the 
subjects  discussed.  It  did  not  have  so  much  reference  to  the 
view  of  Melanchthon  as  to  the  Zwinglian  view  of  the  Lord's 
Supper,  to  which  it  was  antithetical.  It  was  not  the  Confession 
of  the  complete  Lutheran  doctrine,  but  served  to  set  forth  the 
general  faith  of  the  Eeformation  in  the  German  States.  But  it 
proved  unsatisfactory.  This  became  evident  from  the  fact  that 
the  Augsburg  Confession  was  altered  in  1540,  and  the  Formula 
Concordiai  was  adopted  in  1580.  The  altered  Augsburg  Con- 
fession was  subscribed  by  Frederick  III.,  by  Calvin,  Olevianus,  and 
TJrsinus.  A  fact  was  brought  out  this  evening  not  known  before, 
viz.,  that  the  altered  Confession  was  so  universally  adopted  that 
after  a  few  years  no  copy  of  the  original  Confession  could  be 
found. 

"  Two  tendencies  sprang  out  of  these  7-novemcnts.  1.  A  strictly 
Lutheran  one,  according'^to  the  10th  article.  2.  A  Calvino-Me- 
lanchthonian  tendency.  "  These  acted  and  reacted  upon  each  other 
in  Germany,  neither  satisfying  the  general  consciousness.  They 
did  not  meet  the  Avants  of  theChurch.  The  unaltered  Augsburg 
Confession  did  not  even  answer  the  demands  of  strict  Lutherans. 
Hence  the  ferment  of  1540-80.  The  Melanchthonian  tendency 
was  in  substance  the  same  as  the  Calvin ian,  and  excited  special 
animosity.  It  was  called  Crypto-Calvinism,  charged  with 
secretly  advocating  the  Calvinistic  view  of  the  Lord's  Supper. 
In  this  Melanchthonian  view  we  have  the  very  doctrine  which 
the  Eeformed  Church  afterward  held,  i.e.,  as  to  the  substance 
of  the  doctrine.  It  was  the  Eeformed  doctrine,  but  not  known 
under  that  name.  The  formation  of  the  Heidelberg  Catechism 
was  the  right  development  of  this  Melanchthonian  style  of 
thought,  in  regard  to  the  Lord's  Supper. 

"  Hence  we  have  the  result  of  a  process  going  on  in  the  mind 
of  those  portions  of  the  Church  involved  in  the  movement, 
although  the  towering'    name  of  Luther  overshadowed   every 


Xxviii  HISTORICAL   INTRODUCTION 

other  and  gave  its  designation  to  this  theory.  So  we  have  two 
different  tendencies  bearing  the  name  of  Luther.  The  essay- 
read  this  evening  shows  the  bitter  conflict  which  arose  between 
them. 

"I  look,  then,  upon  the  Heidelberg  Catechism  as  the  result  of 
the  formative  period.  It  unites  three  tendencies  :  the  Zwinglian, 
which  lays  special  stress  on  the  commemorative  side  of  the 
Lord's  Supper  to  the  seeming  disparagement  of  the  other  side; 
the  Melanclithonian,  which  laid  special  stress  on  the  communion 
side  to  the  exclusion  even  of  the  commemorative;  and  the  Cal- 
vinistic,  which  substantially  agreed  with  the  Zwinglian  and 
Melanchthonian.  The  Lutheran  tendenc}^,  rooted  in  the  10th 
article  of  the  Augsburg  Confession,  continued  to  work  also,  and 
resulted  in  the  Formula  Concordia)  of  1580.  A  reaction  was 
brought  about  in  the  Eoman  Catholic  Church  by  the  Eeforma- 
tion,  which  culminated  in  the  Tridentine  Decrees,  1545-1563. 
These  three  confessions,  therefore — the  Heidelberg  Catechism, 
Form  of  Concord,  and  Tridentine  Decrees — are  analogous. 

The  Rev.  Dr.  Henry  Harbaugh,  of  Lebanon,  Pa.,  addressing 
the  Convention,  said : — "The  essay  of  Dr.  Ebrard  just  read  dis- 
cusses an  important  point — the  influence  exerted  by  Melanch- 
thon  on  the  Palatinate,  and  the  Melanchthonian  element  as  it 
entered  into  the  formation  and  founding  of  the  Eefo-rmed  Church 
of  the  Palatinate  under  Frederick  III.,  in  1563.  The  full  extent 
and  significance  of  this  element,  as  it  entered  into  that  eventful 
period  of  the  Eeformation-history,  has  only  during  the  last 
several  decades  come  to  be  properly  understood.  The  reason 
of  this  may  be  found  in  the  more  catholic  sjiirit  which  has  of 
late  years  characterized  the  study  of  that  period  of  history. 

"  When  the  great  Pieformatory  movement  of  the  sixteenth  cen- 
tury became  unfortunately  divided  into  the  two  great  sections  of 
the  Lutheran  and  Reformed,  the  controversial  spirit  on  both  sides 
grew  sharp  and  strong.  In  the  heat  of  battle,  preferences — we 
might  say  prejudices — became  firmly  set,  and  these  were  tra- 
ditionally perpetuated  from  age  to  age.  Being  removed  from 
the  scenes  of  those  early  contests  both  by  space  and  by  time, 
we  of  the  present  day  are  in  this  respect  in  a  favorable  position 
for  reviewing  and  perceiving  the  ruling  elements  which  entered 
into  the  events  of  the  times.  It  is  difficult  for  us  now  to  appre- 
ciate fully  the  strong  traditionary  feelings  which  then  warped, 
if  they  did  not  even  unconsciously  darken,  the  minds  of  those 
who  then  contended  with  each  other  on  both  confessional  sides. 
Even  some  of  the  Catechisms,  and  books  of  elementary  religious 
instruction,  were,  we  may  say,  rudely  sharp  and  pragmatic,  cul- 
tivating thus  the  spirit  of  sharp  antagonism  in  the  minds  of  the 
young,  and  pei-petuating  stern  traditional  pi-ejudices  in  youth- 
ful minds,  who  could  know  but  httle  of  the  points  at  issue. 


HISTORICAL   TNTIIODUCTION.  XXIX 

In  a  pr.ssage  in  the  cateelictieal  work  of  De  Witte— in  many 
respects  an  excellent  book — the  catechumen  is  asked:  'Are  the 
Papists  properly  called  CathoUe?'  Ans.  'No:  they  are  properly 
called  Kah-olic,' — playing  upon  a  Greek  word  meaning  evil  or 
Avickeduess.  We  have  also  heard  of  an  elementitry  religious  book 
of  that  time  in  which  the  child  is  asked:  'Believest  thou  firmly 
that  the  Reformed  hold  six  hundred  and  sixty-six  errors  in  com- 
mon with  the  Turks?'  Ans.  '  Yes;  this  1  believe  with  my  whole 
heart.'  These  are  somewhat  strong  and  extreme  specimens ;  but 
they  are  still  illustrative  of  the  sharp  antagonism  in  which  the 
different  Confessions  stood  toward  each  other,  and  show  with 
what  zeal  it  was  sought  to  bias  the  minds  of  the  age.  In  proportion 
as  such  traditional  prejudices  reigned,  and  as  long  as  they 
reit'-ned,  it  was,  of  course,  impossible  to  take  a  calm  and  true 
view  of  the  events  in  which  they  had  their  rise. 

"  With  the  dust  of  that  great  historical  battle  the  partisan 
feelings  of  the  age  have  in  a  great  measure  passed  away,  and 
men  ai-e  prepared  to  look  back  and  review  the  times  with  other 
eyes.  The  Reformed  are  now  able  to  see  the  working  of  a  great 
power  in  the  bosom  of  Luthcranism,  in  which  they  discover  not 
only  a  congeniality  with  what  was  precious  to  itself,  but  which 
actually  became  part  of  itself.  JMelanchthon,  the  author  of  the 
Augsburg  Confession,— who  at  first  stood  fully  with  Luther  in 
his^iews'of  the  Lord's  Supper,— was  brought  gradually  to  sym- 
pathize with,  and  at  last  substantially  to  adopt,  the  view  of  Calvin 
on  this  Sacrament,  so  that  he  incorporated  it  substantially 
in  his  amended  edition  of  the  Augsburg  Confession  of  1540,  and, 
abandoning  the  view  of  Luther,  or  at  least  essentially  modify- 
ing it,  held  and  stated  his  views  in  a  way  which  found  hearty 
favor  with  the  leading  Reformed  theologians. 

"Besides, — what  is' a  still  more  important  fact, — the  view  of 
Melanchthon  on  the  entire  doctrine  of  the  Lord's  Supper  took 
deep  root,  and  extended  itself  widely  and  powerfull}^,  in  the 
bosom  of  the  Lutheran  Church  itself.  Such  influence,  in  fact, 
did  his  views,  as  embodied  in  the  tenth  Article  of  the  revised 
Augsburg  Confession  of  1540,  obtain,  that  it  became  the  ruling 
power  in^the  Lutheran  Church  on  German  soil.  This  is  evident 
from  the  fact  that  from  1540  to  1580  the  altered  Augsburg  Con- 
fession entirely  set  aside  the  general  use  of  the  orignial  Con- 
fession of  15P)0,  so  that  when,  in  1580,  it  was  intended  to  repub- 
lish the  original  Confession,  no  copy  could  be  found  to_  print 
from,  and  recourse  had  to  be  had  to  the  original  manuscript.  ^ 

"  The  fact  is,  that  the  latest  and  most  reliable  investigations  in 
history  clearly  show  that  Melanchthon  was  influenced  by  the  Cal- 
vino-Reformed  doctrine  of  the  Lord's  Suj^pcr,  and  he  influenced 
the  Lutheran  mind  largely,  especially  in  the  Palatinate,  m  favor 
of  the  same  view:  so  that  when  the  old  Lutheran  party 
rallied  again,  about  the  time  when  Frederick  III.  came  into 


XXX  HISTORICAL   INTRODUCTION. 

powci-  in  tlmt  Elcctoi-ate,  they  Avcre  not  able  to'call  back  the 
ii-encral  Lutheran  mind  from  tlicir  tendencies  toward  and  sym- 
pathy with  the  Reformed  doctrine.  Frederick  III.,  with  that 
deep  insight  which  characterized  him,  wisely  determined  to 
embody  these  views  in  his  Heidelberg  Catechism.  Melanch- 
thon's "influence  had  prepared  the  public  mind  for  its  favorable 
reception.  The  new  Catechism  came  with  welcome  into  the 
bosom  which  already  had  all  aptitudes  and  longings  for  the  views 
it  embodies.  Thus  the  Melanchthonian  tendency  in  the  Palati- 
nate became  the  occasion,  the  basis,  and  the  determining  cle- 
ment from  which  rose  the  German  Eeformcd  Church  of  the 
Heidelberg  Catechism.  In  brief,  the  Eeformcd  Church  influ- 
enced Mclanchthon,  and  Mclanchthon  opened  the  way  for  the 
foundino-  of  the  Eeformcd  Church  on  what  was  before  Lutheran 
ground. 

"  Tiie  historical  facts  on  Avhich  this  view  of  the  rise  of  the  Ec- 
formed  Church  of  the  Palatinate  rests  have  been  incontrovert- 
ibly  established  by  such  men  as  Dr.  Ebrard,  Dr.  Ileppe,  Dr. 
Herzog,  and  others.  Sudhof,  in  an  article  on  the  Heidelberg 
Catechism  in  Herzog's  Eeal-Encycloptedic,  and  in  his  life  of  Ur- 
sinus  and  Olevianus,  has  vainly  and  ineftoctuallj^  endeavored  to 
controvert  this  view. 

"Facts  justify  us,  moreover,  in  believing  that  had  the  timid 
Mclanchthon  stood  up  firmly  in  maintaining  the  tendencies 
which  his  own  influence  had  created,  when  these  tendencies 
were  again  assailed  by  the  old  Lutheran  party,  the  result  might 
have  been  a  full  union  of  both  sides  of  the  Eeformation  on  sub- 
stantially the  same  confessional  gi'ound  which  the  Heidelberg 
Catechism  now  represents.  "Who  does  not  regTet  that  so 
desirable  a  consummation  was  not  realized  ?  But  Mclanchthon 
was  constitutionally  timid.  We  may  not  blame  that  illustrious 
man  :  not  more  can  be  required  of  a  man  than  is  given  him. 
He  has  been  called  a  compromiser.  We  would  not  charge  him 
with  this.  We  attribute  his  silence  to  his  timidity.  If,  however, 
it  should  be  thought  true  that  the  failure  referred  to  has  resulted 
from  a  compromising  spirit,  it  is  only  another  sad  illustration  of 
thefact,  so  often  evident  in  history,  that  every  endeavor  to  compro- 
mise the  interest  of  fundamental  truth  must  meet  with  sad  and 
certain  defeat. 

"No  feature  of  Eeforma'tion-history  deserves  more  earnest 
study  at  the  present  time  than  tliis  Melanchthonian  tendency; 
and  none  gives  better  promise  of  pleasant  and  peaceful  fruits  to 
both  the  ilcfbrmed  and  Lutheran  Confessions  in  their  present 
status  both  in  Europe  and  America." 

The  Convention  having  received  an  invitation  to  attend  a 
concert  of  sacred  music  at  Handel  and  Haydn  Hall,  on  Tuesday 
evening,  given  by  the  Sunday-school  of  Christ  Church  (German 


HISTORICAIi    INTRODUCTION.  XXXI 

Refoi-mcd),  it  Avas  resolved  to  accept  the  same,  and  hold  its 
sessions  on  Tuesday  in  the  iiioi'ninif  and  afternoon. 

The  evening  session  was  then  closed  with  prayer  by  the  llev. 
Thomas  H.  Leiubach. 

At  nine  o'clock  a.m  on  Tucsildij,  the  session  was  opened  with 
singino-,  and  praj-er  by  the  liev.  1).  Y.  Ileisler,  of  Bethlehem, 
Pa.  The  President  announced  the  next  Essay  of  the  series  to 
be  that  prepai-ed  by  the  Eev.  Dr.  llerzog,  of  Erhuigen,  Ger- 
many,— "  The  Swiss  Peforniers."  T'his  was  introduced  by  some 
remarks  from  the  Eev.  P.  Schaff,  D.D.,  in  reference  to  the  Ger- 
man brethren  whose  P^ssAys  bad  already  been  ])rescnted  to  the 
Convention.  He  styled  l)r.  Ilundeshagen  the  present  proper 
successor  of  Olevianus, — one  of  the  authors  of  the  Heidelberg 
Catechism, — and  spoke  of  Dr.  Ebrard  as  one  of  the  ablest  theo- 
logical writers  of  the  present  age,  whose  productions  were  not 
only  known  in  bis  native  land,  but  extensively  known  and  well 
received  in  our  own  land.  Dr.  Herzog  wuxs  a  Swiss  by  birth, 
and  especially  well  qualified,  b}''  his  writings  and  studies,  for  dis- 
cussing tbe  labors  of  "  The  Swiss  Peformers.''  He  also  referred 
to  the  several  works  which  had  proceeded  from  bis  pen  and 
become  authorities  witb  theologians,  and  especially  noticed  the 
"  Theological  Encycloptodia,"  which  is  deservedl}^  recognized  as 
one  of  the  most  important  scientitico-theological  publications 
of  the  present  age.  The  Essay  was  then  read  by  the  llev.  H. 
Harbaugh,  D.D.,  by  whom  it  had  been  translated  from  the 
German. 

The  Eev.  John  S.  Kessler,  D.D.,  of  Allentown,  Pa.,  addressed 
the  Convention,  in  German,  in  relation  to  the  Swiss  Reformers. 
Being  himself  a  native  of  Switzerland,  he  dwelt  with  much  affec- 
tion and  pathos  on  the  venerated  Eeformcrs  of  that  country,  and 
was  listened  to,  by  those  who  understood  German,  with  the  deep- 
est interest. 

The  Convention  then  beard  the  Essay,  "  The  Authors  of  the 
Heidelberg  Catechism,  Zacbarias  Ursinus,  and  Cas])ar  Olevi- 
anus," which  was  read  by  its  author,  the  Rev.  Prof.  Thomas  C. 
Porter,  of  Lancaster,  Pa. 

The  Eev.  I.  S.  Demund,  of  Lancaster,  Pa.,  addressed  the  Con- 
vention, expressing  his  high  appreciation  of  the  Heidelberg 
Catechism,  which  he  regarded  as  next  to  the  Bible,  and  decidedly 
the  best  book  that  has  ever  proceeded  from  mere  human  hands. 
We  ought,  accordingly,  to  treat  it  with  due  honor  and  respect. 
In  his  opinion,  it  is  tlie  grand  central  symbol  of  faith,  around 
which  all  Protestant  denominations  will  yet  come  to  rally. 

The  Eev.  Dr.  Schaff  stated  that  the  Rev.  Dr.  Van  Osterzec,  of 
Rotterdam,  had  been  requested  to  prepare  an  Essay  on  "  The 
Heidelberg  Catechism  in  the  Netherlands."  A  letter  dated 
Leyden,  Holland,  December  27,  l^^()l^  which  bad  just  been  re- 
ceived from  the  Rev.  Dr.  G.  D.  J.  Schotol,  explaining  why  Dr. 


XXXll  HISTORICAL    INTRODUCTION, 

Vail  Ostorzee  could  not  accept  the  invitation,  and  acceptino-  for 
himself  the  task  of  pi-eparing  tlie  desired  Essa}-,  was  read,  and 
on  motion  of  the  Eev.  Dr.  E.  Ileiner,  was  ordered  to  be  placed 
in  the  records  of  the  Convention. 

The  letter  was  written  in  French.     The  following  is  a  trans- 
lation :  — 

"My  Dear  Brother  in  Christ  : — This  morning  1113^  friend  Dr.  Van  Oster- 
zce,  of  Ilottcrdam,  sends  me  your  letter  and  asks  me  to  write  you  for  him. 
You  are  pmbably  aware  that  the  Curators  of  the  University  of  Utrecht  have 
called  him  to  the  Chair  of  Theology,  and  that  he  is  so  occupied,  so  charged 
with  business,  that  it  is  an  impossibility  for  him  to  undertake  a  history°of 
the  Palatinate  Catechism.  He  requests  that  I  should  fil!  up  the  deficiency, 
— 'the  honor  and  advantage  will  be  jmivn,  my  friend,'  he  writes:  and  in- 
asmuch as  I  am  ahout  publishing  a"  Literary  History  of  the  Catechism, 
dedicated  to  Prince  Frederick  of  the  Pays  Bas,  it  will  he  an  easy  matter  to 
furnish  the  Information  desired  by  you.  My  book  will  appear  January  19, 
1863,  and  I  have  asked  Dr.  Ullmann,  at  Gotha,  to  give  a  sketch  of  the  same 
in  the  T%eolog ische  Sfudien  mid  Kritiken.  I  shall  do  myself  the  honor  to 
send  you  next  year,  I  hope  hy  the  20th  or  22d  of  January,  the  History  of 
the  Catechism  in  Holland,  translated  into  your  language.  I  hope,  sir,  that 
my  sketches  will  he  satisfactory  to  you. 

"Accept  the  compliments  of  my  friend  Dr.  Van  Osterzee,  as  well  as  my 
own  expressions  of  profound  respect. 

"G.  D.  J.  ScHOTEL.  Dr.  of  LeUers, 
•'  Chevalier  du  Leon  Nieulandais,  formerly  Reformed  Pastor  at  Talbourg, 
now  living  in  Leyden. 

"Leyden,  Holland,  December  27,  1862." 

The  morning  session  was  then  closed  with  praj-er  by  the  Eev. 
A.  G.  Dole. 

At  three  o'clock  in  the  afternoon  the  Convention  ao-ain  assem- 
bled, and  its  session  was  opened  with  sinp-ini-;,  and%raver  bv 
the  Eev.  Wm.  K.  Zieber,  of  Hanover,  Pa. 

The  first  Essay  claiming  attention  was  that  furnished  by  the 
Eev.  Dr.  Ullmann,  of  Carlsruhe,  Germany,— "Sketches  from  the 
History  of  the  Heidelberg  Catechism  in  the  Land  of  its  Birth." 
The  reading  of  this  Essay  was  prefiiced  by  the  simple  statement 
from  the  Eev.  Dr.  John  W.  Nevin,  by  whom  it  had  been  trans- 
lated, that  the  author  was  so  well  known  to  the  German  Ee- 
formed  Church  of  this  country,  by  his  theological  writings,  that 
his  name  was  sutficient  to  attract  the  attention  of  the  members 
to  whatever  might  proceed  from  his  pen. 

The  following  preamble  and  resolutions,  offered  by  the  Eev. 
E.  Hemer,  D.D.,  were  unanimously  adopted  :- 

"Whereas,  Those  eminent  German  divines,  the  Rev.  Drs.  Hundeshagen 
Lbrard   Ullmann,  and  Herzog,  have  kindly  furnished  this  Convention  with' 
very  able  pajiers,  and  most  appropriate  to  the  occasion  of  our  Tercentenary 
celebration:  Therefore  '' 

"Resolved,  That  this  Convention  has  been  highly  gratified  and  pleased 
witli  the  nnportant  and  suitable  Essays  prepared  by  those  learned  and 
aistmguished  theologians  and  which  have  now  been  read  before  this  body, 


HISTORICAL   INTRODUCTION.  XXXUI 

BO  numerously  represented  from  all  parts  of  the  German  Reformod  Church 
in  the  United  States. 

"Resolved,  That  our  sincere  and  liearty  thanks  be  tendered  to  these 
highly  respected  and  greatly  beloved  brethren  for  their  most  valuable  and 
deeply  interesting  contributions,  and  that  the  President  of  this  Convention 
be  requested  to  communicate  the  above  action,  and  to  make  such  further 
communications  to  them  as  he  may  deem  most  expedient  and  proper." 

The  President  having  announced  remarks  from  the  members 
as  in  order, — 

The  Rev.  Dr.  J.  H.  A.  Bomberger  addressed  the  Convention 
in  relation  to  the  Essay  of  the  Eev.  Dr.  TJllmann : — 

*'  There  are  two  or  three  points  of  special  interest  for  us,  sug- 
gested b}'  the  able  Essay  just  read,  to  Avhich  I  beg  leave  briefly 
to  refer.  The  first  relates  to  that  offensive  last  clause  of  the  80th 
answer  of  the  Catechism.  No  one  will  deny  its  discoi'dance 
with  the  prevailing  mild,  pacific  tone  of  the  Catechism.  But 
neither  will  any  den}'-  that  if  the  Protestant  apprehension  of 
the  Romish  doctrine  of  the  mass  be  correct,  then  the  mass  is 
what  the  clause  in  question  declares  it  to  be.  And  fidelity  to 
our  past  traditions  requires  us  to  hold  fast  to  this  view,  though 
we  may  not  proclaim  it  in  such  denunciatory  terms.  The  second 
point  refers  to  the  influence  of  Melanchthonianism  upon  the 
theology,  &c.  of  the  Palatinate  Reformed  Church.  This,  we 
think,  is  being  somewhat  exaggerated,  now  that  the  fact  of  such 
influence  is  made  out.  And  Dr.  Ullmann,  seems  to  me  to  have 
admitted  as  much.  At  any  rate,  whilst  acknowledging  the  fact 
to  some  extent,  it  should  be  remembered  that  Zwinglianism 
entered  largely  into  the  composition  of  Melanchthon's  system 
of  faith.  Indeed,  he  seems  sometimes  to  lean  more  decidedly 
toward  the  views  of  the  great  and  noble  Swiss  Reformer  than 
to  those  of  Luther  himself  So  that,  traced  to  its  primary 
source,  the  theology  of  the  Palatinate  flowed  from  a  Zwinglian 
Melanchthonianism  rather  than  from  a  Melanchthonian  Luther- 
anism.  The  third  point  which  must  have  attracted  our  notice  is 
the  intimate  historical  relation  existing  between  the  earlier 
catechetical  system  of  our  Church  in  this  country,  and  the 
enjoined  practice  of  the  parent  Church  of  the  Palatinate." 

These  remarks  were  then  followed  by  the  reading  of  an  Essay 
by  the  Rev.  Thomas  De  Witt,  D.D.,  of  the  Reformed  Dutch 
Church,  on  "The  Heidelberg  Catechism  in  Holland  and  the 
United  States."  This  Essay,  in  the  absence  of  the  author,  was 
read  by  Dr.  Lewis  H.  Steiner ;  and  the  Convention  was  dismissed, 
with  the  Apostolic  benediction,  by  the  Rev.  D.  Zacharias,  D.D. 

On  Wednesday  morning  the  delegates  assembled  with  in- 
creasing zeal  and  enthu#asm.  Notwithstanding  the  unpleasant 
weathei' — it  was  raining  at  times  quite  rapidly — there  was  a 
large  attendance  on  the  sessions  of  this  day.     The  session  was 

C 


XXXiv  HISTORICAL   INTRODUCTION. 

opened  with  singing,  and  prayer  by  the  Eev.  John  Kiilling,  of 
Baltimore,  Md. 
/  A  letter  was  read  from  the  Eev.  Isaac  H.  Eeiter,  Miamisburg, 
Ohio  which  contained  a  moi-tuary  record  of  the  ministers  of  the 
German  Eeformed  Church  in  the  United  States,  containing  the 
date  of  death  and  the  age  of  each  minister  who  had  been  trans- 
ferred from  the  Church  below  to  that  above.  This  list  of  deaths 
was  ordered  to  be  incorj^orated  with  the  proceedings  of  the  Con- 
vention. It  forms  Appendix  B  of  this  Introduction.  Mr.  Eeiter's 
letter  is  as  follows : — 

"MiAJirsBURG,  Ohio,  January  17,  1863, 
"Beloved  Brethren  in  the  Lord  Jesus  Christ: — As  a  small  contri- 
bution to  the  Tricentennial  enterprise,  I  would  hereby  lay  before  the 
'  General  Convention,'  which  is  to  assemble  to-day  in  the  city  of  Phila- 
delphia, Pa.,  a  list  of  the  names  of  the  deceased  ministers  of  the  German 
Retormed  Church  in  the  United  States  of  America,  arranged  in  alphabetical 
and  chronological  order,  with  the  date  of  the  year  in  which  they  died,  and 
their  age  at  the  time  of  their  death.  I  have  used  the  utmost  endeavors  to 
make  this  list  as  nearly  complete  as  possible,  but,  with  all  my  efforts,  I  have 
not  entirely  succeeded,  owing  mainly  to  a  want  of  the  necessary  documents, 
and  to  the  tardiness  of  some  of  the  friends  of  those  deceased  in  replying 
to  inquiries  addressed  to  them.  Hoping,  however,  notwithstanding  its  de- 
ficiencies, that  it  may  in  some  degree  aid  to  awaken  hallowed  memories  of 
the  past,  to  stimulate  to  grateful  and  benevolent  activities  in  the  present, 
and  to  lead  to  unreserved  consecration  and  persevering  fidelity  and  devotion 
to  God  and  Ilis  Church  in  the  future,  I  hereby  submit  this  contribution  to 
your  consideration  and  favor,  with  the  prayer  for  God's  blessing  upon  it, 
and  upon  your  deliberations  as  a  General  Convention  of  the  Church. 

"Yours  in  Christ,  Isaac  II.  Reiter." 

The  President  read  a  letter  from  the  Eev.  D.  Willers,  Fayette, 
N.  Y.,  expressing  great  interest  in  the  pui'poses  of  this  Conven- 
tion, and  regret  that  advancing  age  w^ould  prevent  his  attend- 
ance, and  closing  with  some  words  of  tender  affection  for  the 
Heidelberg  Catechism  and  the  customs  of  the  fathers  of  our 
Church  in  Germany  and  this  country.  The  letter  was  ordered 
to  be  published  in  the  Proceedings  of  the  Convention.  It  forms 
Appendix  C  to  this  Introduction. 

The  Eev.  John  W.  Nevin,  D.D.,  read  a  portion  of  the  '•  Intro- 
duction to  the  Heidelberg  Catechism,"  prepared  by  him  for  the 
standard  edition  of  this  symbol.  This  paper  was  a  sketch  of  the 
history  and  theological  character  of  the  Catechism  with  the 
cultus  necessarily  belonging  to  the  same.  Its  reading  occupied 
most  of  the  morning  session. 

In  this  connection  it  is  proper  to  state  that  the  Synod  of  the 
German  Eeformed  Church  in  1859  appointed  a  committee,  con- 
sisting of  Dr.  E.  V.  Gerhart,  Dr.  John  W.  Nevin,  Dr.  H.  Har- 
baugh.  Dr.  J.  S.  Kessler,  Dr.  D.  Zacharias,  the  Elders  Wm.  Hey- 
eer,  and  Eudolph  F.  Kelker,  and  Lewis  H.  Steiner,  M.D.,  to 
, prepare  a  critical  edition  of  the  Catechism  in  three  languages— 


HISTORICAL   INTRODUCTION.  XXXV 

German,  Latin,  and  English — arranged  in  parallel  columns.  Dr. 
Nevin's  article  was  the  introduction  to  this  edition,  which  it  is 
intended  shall  be  printed  in  the  best  modern  style,  an  ornament 
to  the  house  of  every  lover  of  the  Church  of  his  fathers.  As  it 
was  desirable  that  a  number  of  subscribers  should  be  secured 
during  the  sessions  of  the  Convention  for  copies  of  this  Ter- 
centenary edition  of  the  Catechism,  Dr.  Steiner,  in  the  name  of 
the  Committee,  urged  upon  the  members  the  importance  of 
securing  a  copy  of  the  publication  as  one  of  the  memorial 
volumes  of  this  great  festival.  It  should  be  a  matter  of  honest 
pride  for  every  member  of  the  German  Reformed  Church  to 
have  a  cop}^  of  this  elegant  edition  of  the  much-loved  symbol. 
A  large  number  of  delegates  manifested  their  interest  by  adding 
their  names  to  the  subscription-list. 

The  Convention  then  adjourned,  and  the  session  was  closed 
with  prayer  by  the  Rev.  Chas.  F.  McCauley,  of  Reading,  Pa. 

The  afternoon  session  of  Wednesday  was  opened  with  singing, 
and  prayer  by  Elder  G.  S.  Griffith,  of  Baltimore,  Md.  The  time 
was  occupied^ with  an  essay,  "Creed  and  Cultus;  with  Special 
Reference  to  the  Relation  of  the  Catechism  to  the  Palatinate 
Liturgy,"  read  by  its  author,  Rev.  Henry  Harbaugh,  D.D.,  of 
Lebanon,  Pa.  The  Convention  adjourned  after  the  reading  was 
finished,  and  was  dismissed  with  the  Apostolic  benediction  by 
the  President. 

In  the  evening  a  session  was  held  in  German  in  the  Salem 
Church,  St.  John's  Street.  It  was  opened  with  singing,  and 
prayer  by  the  Rev.  P.  SchatT,  D.D.  Dr.  Schaff  addressed  the 
Convention,  and  w^ith  much  earnestness  and  "  Gemiithlichkeit" 
described  the  nature  and  object  of  the  present  Tercentenary 
Celebration  of  the  Heidelberg' Catechism.  He  also  gave  a  short 
and  succinct  account  of  the  Reformation  in  Switzerland  and  the 
Palatinate,  and  closed  with  a  sketch  of  the  German  divines  the 
Rev.  Drs.  Hundeshagen,  Ullmarm,  Ebrard,  and  Herzog,  with  a 
summary  of  the  contents  of  the  Essays  contributed  by  these 
brethren  to  the  Tercentenary  Convention. 

Dr.  Hundeshagen's  Essay,  "  The  City  and  University  of  Hei- 
delberg," was  read  in  German  by  Rev.  John  S.  Kessler,  D.D. ; 
and  the  meeting  was  closed  with  singing,  prayer  by  the  Rev. 
Isaac  Gerhart,  and  the  Apostolic  benediction  by  Rev.  P.  Schaff, 
D.D. 

At  nine  o'clock  on  Thursday  morning  the  Convention  assembled 
in  the  Race  Street  Church,  and  the  session  was  opened  with 
prayer  by  the  Rev.  E.  R.  Eschbach,  of  Baltimore. 

The  Rev.  Dr.  Schaff  offered  a  series  of  resolutions  in  reference 
to  the  publication  of  a  Memorial  volume,  which  were  referred  to 
a  committee  consisting  of  Rev.  Drs.  Heiner,  Schaff,  and  Bom- 
berger,  and  Elders  Dr.  J.  McDowell  and  Joshua  Motter. 

Some  business  of  minor  importance  being  transacted,  the 


XXXvi  HISTORICAL  INTRODUCTION. 

President  announced  the  Essay,  ^'The  Genius  and  Mission  of  the 
German  Eeformed  Church  in  Eelation  to  the  Lutheran  and  to 
those  Branches  of  the  Eeformed  Church  which  are  not  German," 
as  in  order ;  and  it  was  accordingly  read  by  its  author,  the  Eev. 
Prof  T.  Appel,  of  Lancaster,  Pa. 

The  Eev.  P.  Schaff,  D.D.,  having  been  called  upon  by  the 
Chair  to  read  an  Essay  which  he  had  prepared,  stated  that  it 
was  too  long  to  be  read  at  this  meeting,  but  that  the  substance 
of  the  Essay  would  be  given  in  German  at  the  evening  meeting. 
(This  Essay  will  appear  in  the  German  Memorial  Volume.)  He 
proposed  on  the  present  occasion  to  make  some  free  remarks  on 

<'  The  Mission  of  the  German  Reformed  Church  in  America,  and 
the  Significance  of  this  Ileeting  with  Reference  to  the  same. 

<'  It  is  a  striking  coincidence  that  the  most  important  meeting 
of  the  German  Eeformed  Church  in  this  country  should  take 
place  during  the  most  gloomy  and  trying  period  of  our  national 
history;  when  the  fabric  of  our  Union  is  shaken  to  the  very 
base,  and  the  battle-cry  of  civil  war  is  resounding  in  our  ears. 
This  is  not  the  first  instance  of  a  great  undertaking  conceived 
and  executed  in  the  midst  of  national  excitement  or  cala- 
mity. Man's  extremity  is  God's  opportunity,  and  when  man's 
pride  is  laid  low  in  the  dust,  God  is  most  ready  to  bless  him. 
The  University  of  Berlin,  the  literary  metropolis  of  Germany 
and  the  pride  of  Prussia,  was  founded  during  a  time  of  the 
greatest  distress  in  Prussia,  soon  after  the  disastrous  battle  of 
Jena.  Christ  himself  was  born  at  a  time  when  the  house  of 
David  was  lost  in  obscurity  and  the  Jewish  nation  lay  prostrate 
at  the  feet  of  a  foreign  and  heathen  conqueror.  The  Eeforraa- 
tion  appeared  in  the  darkest  hour  of  Papal  tyranny.  The 
Heidelberg  Catechism  is  a  work  of  peace,  which  originated  at  a 
time  when  theological  wars  raged  most  furiously,  and  when 
Melancbthon  prayed  to  be  delivered  from  the  fury  of  divines. 
So  it  may  be  with  our  meeting.  I  look  for  great  good  out  of 
this  movement, — not  only  in  the  way  of  putting  our  Church 
intelligently  before  the  other  Churches  of  the  land,  but  to  the 
Church  itself,  to  all  her  benevolent  enterprises  and  literary 
institutions.  It  is  the  greatest  meeting  we  have  ever  had, — the 
gi-eatest  that  has  been  held  in  our  Church  for  three  hundred 
years.  No  occasion  of  similar  significance  can  be  enjoyed  for 
one  hundred  years  to  come. 

"  And,  now,  Christiatius  mihi  nomen,  Reformatus  cognomen,  must 
be  our  motto.  I  am  a  Christian,  and  sympathize  with  every 
thing  that  is  Christian.  This  is  the  spirit  in  which  we  com- 
menced this  meeting  and  intend  to  conclude  it.  Far  be  from  us 
the  spirit  of  bigotry  or  sectionalism.  It  is  our  pride  to  be  Ger- 
man Eeformed,  but  yet  we  know  that  this  is  only  one  portion  of 


HISTORICAL   INTRODUCTION.  XXXVU 

that  city  of  God  which,  resting  upon  the  rock  of  ages,  reaches 
the  heavens  above  with  its  pointed  spires  and  turrets.  How  can 
we  be  inhabitants  of  that  city  without  being  residents  of  one  of 
its  many  wards  and  houses  ?  And  our  denominational  location, 
our  position,  is  decided  bj^the  grace  and  providence  of  God,  which 
places  us  by  natural  and  spiritual  birth  where  we  can  do  most 
good  and  labor  with  good  faith.  In  this  sense  we  are  German 
Kcformed  ;  but  we  have  no  desire  in  this  joyous  celebration  to 
promote  any  special  private  interest,  but  to  advance  the  kingdom 
of  our  Lord  and  Saviour. 

"  It  is  felt  by  all  that  the  Essays  sent  from  across  the  ocean  by 
our  Gei-man  brethren  have  been  prepared  in  the  same  Christian, 
catholic  spirit.  They  contain  no  unkind  thrusts  at  Ijutheran- 
ism,  Calvinism,  Methodism,  or  any  other  form  of  Christianity  j 
they  are  cast  in  the  Melanchthonian  mould.  Let  us  proceed  in 
this  spirit  to  the  end  of  the  meeting.  We  can  best  protect  our 
own  rights  by  religiously  respecting  those  of  our  neighbors. 

"  I  firmly  believe  in  the  peculiar  mission  of  the  German  Ee- 
formed  Church  in  this  country.  If  we  travel  outside  of  this,  we 
shall  be  thrown  out  on  the  stormy  seas  without  captain  and 
compass,  and  cannot  justify  our  separate  denominational  exist- 
ence. Each  denomination  has  its  separate  mission,  and  should 
be  true  to  itself  What  is  ours  ?  If  we  understand  this  and  act 
in  accordance  with  it,  from  this  meeting  will  issue  new  streams 
to  make  glad  our  Zion.  Our  mission  is  both  theoretical  and 
practical. 

"I.  Theoretical  Mission. — This  has  reference  to  our  theo- 
logy. This  is  laid  down,  as  to  its  leading  genius  and  spirit,  in 
the  Heidelberg  Catechism.  A  glance  at  a  few  of  its  peculiar- 
ities will  show  what  our  theoretical  mission  is. 

"  1.  The  Heidelberg  Catechism  is  peculiarly  Christological.  And 
80  our  theology  starts  not  from  any  abstract  doctrine  or  precept, 
but  from  the  living  person  of  Christ, — the  author  and  finisher  of 
the  new  creation.  What  better  starting-point  can  be  desired 
than  this  most  blessed  fountain  of  our  joys  and  hopes  of  ever- 
lasting life? 

"2.  The  Heidelberg  Catechism  presents  Christianity  as  a 
system  of  life,  acting  upon  the  whole  man,  transforming  him  into 
the  blessed  image  of  Christ.  It  proceeds  from  the  vital  union 
with  Christ.  It  shows  us  the  way  to  eternal  life,  and  teaches 
as  what  is  our  only  consolation  in  life  and  death.  The  first 
question  is  a  precious  pearl  of  catechetical  litei-ature, — the  sum 
and  substance  of  the  whole  Catechism.  It  puts  our  only  com- 
fort in  the  fact  that  we  are  not  our  own,  but  belong  to  Christ 
Jesus  and  are  united  to  him  in  life  and  in  death. 

"  3.  The  German  Eeformed  theology  must  be  historical.  The 
Catechism  is  the  result  of  no  effort  to  strike  out  a  new  path  of 
salvation  or  novel  method  of  religious  instruction.     It  only  pro- 


XXXViii  HISTOEICAL   INTRODUCTION. 


fesses  to  be  an  exposition  or  amplification  of  the  three  great 
norms  of  the  Christian  :  the  Apostles'  Creed,  the  Ten  Com- 
mandments, and  the  Lord's  Prayer.  Thus  it  has  a  true  historical 
foundation,  and  hence  it  has  outlived  those  methods  of  instruc- 
tion which  rest  on  a  radical  disregard  for  the  wisdom  and  piety 
of  the  past.  We  are  not  taught  in  it  to  set  up  a  hostile  spirit  to 
other  denominations,  but  to  love  all,  and  do  the  duties  which 
our  own  jjosition  brings  us. 

"Living  as  I  do  at  present  in  Puritan  New  England,  and  per- 
fectly satisfied  with  my  position, — being  treated  with  the  most 
perfect  kindness  in  the  oldest  and  richest  Seminary  of  our  coun- 
try,— still  I  must  say  that,  with  all  ray  admiration  for  the  excel- 
lencies add  merits  of  the  Puritan  type  of  Christianity,  I  feel  as 
strongly  convinced  as  ever  that  the  German  Eeformed  Church 
has  a  special  mission  to  accomplish,  by  virtue  of  the  Christolo- 
gical  and  historical  character  of  its  tliinking. 

"  But  along  with  this  historical  element  of  our  mission  come 
the  churchly,  liturgical,  mystical,  and  contemplative  elements, 
all  of  which  are  very  little  felt  in  our  age  and  country.  Our 
Christianity  is  apt  to  lose  itself  in  a  certain  husyhodincss  and 
outward  mechanical  routine,  which  may  be  right;  but  let  us 
recollect  that  while  Martha  was  busying  herself  M'ith  the 
practical  aftairs  of  life,  Mary  was  commended  by  the  Saviour 
because  of  her  love. 

"II.  Practical  Mission. — A  sound  theology  will  not  be  indif- 
ferent to  life.  Theory  and  practice  must  go  together,  hand  in 
hand,  for  the  glory  of  God,  who  made  us  for  practical  as  well  as 
intellectual  pursuits.  "Where  can  this  union  be  better  found 
than  in  the  Heidelberg  Catechism  ?  No  one  can  charge  it  with 
dryness.  While  a  product  of  the  study,  it  is  also  the  product 
of  prayer.  It  could  not  have  been  produced  except  by  men 
who  were  practical  Christians.  Hence  it  has  not  only  been  used 
as  a  book  of  instruction,  but  also  one  of  devotion.  Let  us  pro- 
mote, as  a  Church,  a  deep,  fervent,  glowing,  and  truly  Christ- 
like type  of  practical  piety,  which  lives  and  moves  in  Christ. 

"In  the  next  place,  where  is  there  a  wider  sphere  of  domestic 
missions  for  any  denomination  (except  the  Lutheran)  in  this 
country  ?  Presbyterians,  Methodists,  Episcopalians,  have  tried 
to  raise  German  congregations,  but,  with  a  vast  outlay,  only 
moderate  success  has  been  obtained.  The  reason  is  that  this 
work  is  providentially  put  in  the  hands  of  Churches  who  can 
reach  the  German  through  the  language  and  spirit  of  his  home- 
rehgion.  And  we  are  far  behind  other  Christian  Churches  in 
the  land  in  this  work,  to  our  shame  be  it  said.  It  is  pleasant 
to  know  that  we  are  making  of  late  some  advance ;  and  our 
improvement  should  induce  us  to  work  on. 

"  But  we  must  put  our  literary  and  theological  institutions  on 
a  broader  and  more  stable  basis  if  we  should  rightly  fulfil  our 


HISTORICAL   INTRODUCTION.  XXXIX 

theological  and  practical  mission.  To  this  idea  we  ai-e  but  becom- 
ing awake.  Other  denominations  have  done  much  more  to  this  end. 
Andover  Seminary  has  an  endowment  of  more  than  half  a  million 
of  dollars,  exclusive  of  the  funds  of  Phillips  Academy  connected 
with  it;  and  this  the  contribution  of  only  a  few  individuals. 
One  person  gave  one  hundred  and  sixty  thousand  dollars  in  all. 
A  donoi',  it  is  said,  drew  the  monej^  for  his  donation  from  bank 
in  gold,  and  prayed  over  it  for  days  on  bended  knees  in  his 
chamber,  that  God  might  bless  it  to  the  advancement  of  His 
own  kingdom. 

"  How  little  we  have  done!  and  yet  what  grand  results  have 
been  obtained  I  This  very  Convention  is  one  of  the  fruits  of  these 
institutions  which  have  resulted  from  our  past  liberality.  With- 
out the  existence  of  our  institutions,  the  Tercentenary  Conven- 
tion would  never  have  been  held. 

"  Let  our  meeting  be  made  to  mean  something, — to  announce 
that  we  intend  to  complete  the  endowment  of  our  institu- 
tions and  to  carry  out  the  grand  designs  of  the  German  Ee- 
formed  Church.  A  half- million  of  dollars  should  be  raised 
during  this  Jubilee  year  in  the  Church,  to  be  handed  over  to  the 
Synod  for  apportionment  among  the  various  objects  claiming 
our  attention.  Who  will  not  give  his  dollars,  hundreds,  and 
thousands  ?  I  hope  all  will  give,  not  so  much  from  a  sense  of 
duty  as  from  a  feeling  of  thankfulness.  This  is  the  spirit  of  the 
Catechism,  truly  apostolic,  truly  Pauline ;  and,  as  the  apostle 
himself  expresses  it  in  Eomans  xii.,  the  brethren  are  urged  to 
present  their  bodies  a  living  sacrifice,  holy,  acceptable  unto  God, 
which  is  your  reasonable  service.  In  this  spirit  of  thankful- 
ness let  us  bring  our  offerings, — thankfulness  to  God  for  the 
blessings  He  has  conferred  on  us  in  our  Church  and  our  Cate- 
chism. 

"  Then  this  year  will  be  recollected  as  an  important  epoch, 
and  as  the  brightest  memorial  year  in  our  Church's  history, 
long  to  be  remembered  by  every  son  and  daughter  of  the  Ger- 
man Reformed  Church." 

The  Convention  was  dismissed,  after  Dr.  Schaff  had  finished  his 
remarks,  with  the  Apostolic  benediction  by  the  President. 

The  afternoon  session  was  opened  with  singing,  and  prayer 
by  the  Eev.  Isaac  Gerhart,  of  Lancaster,  Pa.  The  attention  of 
the  Convention  was  directed  to  an  Essay,  "  The  Eelation  of  the 
Heidelberg  Catechism  to  the  various  Confessions,"  which  was 
read  by  its  author,  the  Eev.  E.  Y.  Gerhart,  D.D. 

The  President  having  announced  that  remarks  from  the  mem- 
bers would  be  in  order,  the  Eev.  Joshua  H.  Derr  addressed  the 
Convention  as  follows  : — 

'•  I  rise  to  make  a  few  remarks  on  the  general  object  of  the 
Convention.     The  large  numbers  present  at  our  sessions,  and 


xl  HISTORICAL  INTEODUCTION, 

the  character  of  the  Essays  read  before  the  Convention,  have 
made  me  feel  hopeful  of  the  future.  All  gloom  and  fear  have 
been  chased  away,  and  we  shall  now  leave  this  meeting  with 
hope  and  joyous  expectations. 

"In  all  the  Essays,  one  point  seemed  to  me  to  have  been 
touched  on  but  slightly,  if  at  all.  I  refer  to  the  analogy  that 
exists  between  the  origin  of  the  Catechism  and  the  Apostles' 
Creed.  This  is  strikingly  shown  in  the  several  circumstances 
connected  with  the  origin  of  both. 

"  1.  The  Creed  was  not  formed  at  any  one  period  of  time,  but 
was  the  result  of  a  continued  evolution  of  the  truths  of  Chris- 
tian doctrine  and  faith,  and  reached  its  present  form  without  a 
trace  of  a  polemic  character  marking  its  form  and  contents.  So 
the  production  of  the  Catechism  was  the  result  of  time.  Dif- 
ferent  forms  of  Catechisms  had  been  proposed  in  the  Keforma- 
tion-period,  specially  prepared  with  reference  to  the  different 
errors  of  that  period.  The  Heidelberg  Catechism  seemed  to 
grow  out  of  the  more  perfected  life  of  the  German  Eeformed 
Church,  and  to  be  freed  also  from  taint  of  polemics.  In  this 
way  there  seems  to  be  a  connection  in  the  form  of  life  and  doc- 
trine between  it  and  the  times  of  the  apostles.  This  should 
make  us  strong  in  our  faith,  as  the  analogy  is  so  striking. 

"2.  The  early  Christians  were  made  to 'suffer  for  thefr  faith; 
they  were  driven  away  from  their  homes,  and  thus  their  faith 
was  spread  throughout  all  lands.  Thus,  also,  the  founders  of 
our  Church  were  made  to  suffer,  to  live  in  poverty,  and  to  undergo 
banishment  to  other  lands. 

"  The  men  in  the  sixteenth  century  who  had  any  influence  in 
the  formation  of  the  Heidelberg  Catechism  seemed  to  have  been 
blessed  with  a  special  outpouring  of  divine  grace.  These  cir- 
cumstances require  us  to  study  with  reverence  the  histories  and 
lives  of  the  founders  of  our  Church  and  the  framers  of  our 
Catechism. 

"  Some  practical  thoughts  present  themselves  as  flowing  out 
of  these  circumstances.  1.  We  ought  to  love  the  Catechism, 
and  show  our  love  by  using  it  in  our  ffimilies.  2.  It  should  fur- 
nish the  order,  as  well  as  the  themes,  of  the  preaching  from  our 
pulpits.  3.  We  should  rally  around  our  institutions  and  do  all 
in  our  power  to  sustain  them.  4.  The  claims  of  missions  should 
always  be  near  our  heart  and  command  our  warmest  attentions. 
0.  in  order  to  keep  ourselves  fairly  before  the  world,  we  must 
not  only  sustain  our  present  weekly  pap^s,  but  must  have  a 
Itcview,  through  which  the  doctrines  and  usages  of  our  Church 
can  always  be  presented  to  the  world.  6.  We  should  all  try  to 
understand  the  sin  of  schism,  and  pray  for  the  restoration 
pt  the  rent  body  of  Christ.  Is  it  too  much  to  hope  that  the 
fbr'air'''^"^  ^^'  """''  Catechism,  should   be   the  rallying-point 


HISTORICAL  INTRODUCTION.  xH 

The  session  was  closed  with  prayer  by  the  Kev.  Franklin  W. 
Kremer,  of  Lebanon,  Pa. 

On  Thursday  evening  the  Convention  met  in  Zion's  German 
Eeformed  Church,  Sixth  Street  above  Girard  Avenue,  where  the 
proceedings  were  conducted  in  German.  The  session  was  opened 
with  singing,  and  prayer  by  the  Kev.  Thomas  II.  Leinbach. 

The  Eev.  P.  Schaff,  D.D.,  delivered  in  a  free  way  his  Essay  on 
the  Heidelberg  Catechism,  treating  in  order  of  the  Name,  Ori- 
gin, Authoi's,  Adoption,  Introduction,  History,  Theology,  Value, 
and  Use  of  the  venerable  symbol.  After  this,  he  made  a  prac- 
tical application  on  the  spirit,  import,  and  probable  etfect  of  this 
Convention  upon  the  promotion  of  the  benevolent  institutions 
and  operations  of  the  Church.  He  urged  especially  the  import- 
ance of  raising,  from  a  spirit  of  true  gratitude  to  God,  in  every 
congregation,  Tercentenarjr  contributions  toward  the  promotion 
of  the  cause  of  Domestic  Missions  and  Beneficiary  Education, 
and  for  the  more  complete  endowment  of  the  Literary  and  Theo- 
logical Institutions  of  the  Church.  If  each  communicant  mem- 
ber of  the  German  Reformed  Church  would  only  contribute  one 
dollar,  we  should  realize  §100,000, — a  sum  not  sufficient  indeed 
to  pay  one-tenth  of  the  expenses  of  this  present  civil  war  for  a 
single  day,  but  large  enough  to  do  an  incalculable  amount  of 
good  through  the  Church  of  Jesus  Christ. 

The  older  ministers  present  being  called  on  for  remarks,  the 
Rev.  Thomas  H.  Leinbach  addressed  the  Convention,  and  spoke 
of  his  experience  in  catechetical  instructions  extending  through 
more  than  fort}"  years  of  his  ministerial  life.  He  hoped  that 
this  Jubilee  would  stimulate  our  ministers  to  increased  zeal  in 
the  business  of  instructing  the  youth  of  the  Church.  He  took 
leave  of  the  Convention  with  some  feeling  remarks,  referring  to 
his  advanced  age,  and  prayed  with  heartfelt  fervor  that  all  would 
meet  in  the  Church  triumphant  above. 

The  Rev.  Isaac  Gerhart,  also  one  of  the  venerable  Fathers  of 
the  Church,  expressed  his  heartfelt  joy  that  the  Lord  had  spared 
his  life  to  see  this  great  Jubilee,  and  spoke  with  earnest  enthu- 
siasm of  the  strong  and  imperishable  foundations  which  were 
furnished  our  Church  in  the  doctrines  of  the  Heidelberg  Cate- 
chism. 

After  these  addresses  the  Convention  adjourned,  and  the 
session  was  closed  with  singing,  and  pi-ayer  by  the  Rev.  B.  S. 
Schneck,  D.D. 

During  the  session  in  Zion's  Church,  a  number  of  the  members 
having  assembled  in  Race  Street  Church,  they  were  called  to 
order  by  one  of  the  Vice-Presidents,  and  the  meeting  was  opened 
with  singing,  and  prayer  by  Rev.  W.  A.  Good,  of  Reading,  Pa. 

The  exercises  of  this  meeting  consisted  in  the  reading  of  the 
Essay,  ''The  Theological  Seminary,"  by  the  author,  the  Re\^  B. 
C.  Wolff,  D.D.,  of  Mercersburg,  Pa.,  and  of  the  Essay,  "  The 


xlii  HISTORICAL  INTRODUCTION. 

Authority  of  the  Heidelberg  Catechism,"  by  its  author,  the  Eev. 
George  B.  Eussell,  of  Pittsburg,  Pa. 

This  meeting  was  then  closed  with  prayer  by  the  Eev.  Joseph 
W.  San  tee,  of  Cavetown,  Md.,  and  dismissed  with  the  Apostolic 
benediction  by  the  Ptev.  B.  C.  Wolff,  D.D. 

On  Friday  morning  the  session  was  oj^ened  with  singing,  and 
prayer  by  the  Rev.  J.  Casper  Bucher. 

The  Essay,  "  The  Theological  S^^stem  in  which  the  Heidelberg 
Catechism  rests,  the  Kind  of  Eeligious  Life  it  cultivates,  and 
the  Theory  of  Practical  Religion  which  it  assumes,"  by  the 
Eev.  M.  Kieffer,  D.D.,  Tiffin,  Ohio,  was  announced  by  the  Presi- 
dent as  first  in  order.  In  the  absence  of  the  author,  it  was  read 
by  Lewis  H.  Steiner,  M.D. 

The  Committee  on  Dr.  Schaff' s  resolutions  concerning  the 
publication  of  the  Tercentenary  Essays  reported  through  their 
Chairman,  Dr.  Heiner,  a  series  of  resolutions,  which  after  sundry 
alterations  were  adoj^ted,  the  first  two  being  those  proposed  by 
Dr.  Schaff.     The  resolutions  are  as  follows  : — 

1.  "Resolved,  That  the  Ess.ays  prepared  for  this  Convention,  together 
with  the  Introductory  Communion  Sermon  of  the  President  of  the  same,  be 
published  in  proper  chronological  and  logical  order,  under  the  supervision 
of  the  Tercentenary  Committee,  as  a  Memorial  volume  of  the  General  Con- 
vention of  the  German  Reformeil  Church  of  the  United  States,  held  in  Phila- 
delphia from  January  17  to  January  23  inclusive,  1863. 

2.  "  Resolved,  That  the  Secretaries  of  the  Convention  be  directed  to  pre- 
pare a  History  of  the  Tercentenary  movement  from  the  beginning  to  its 
close,  including  letters  and  short  sketches  of  the  extemporaneous  addresses 
and  discussions  of  the  Convention ;  and  that  this  History  form  the  Intro- 
ductory chapter  of  said  Memorial  volume. 

3.  "  Resolved,  That  the  Tercentenary  Committee  of  Synod  he  directed  to 
have  the  Memorial  Volume  stereotyped  if  they  should  deem  such  a  measure 
expedient,  to  fix  the  price  of  the  volume,  and  to  give  attention  to  its  sale 
and  general  distribution. 

4.  "  Resolved,  That  said  committee  on  publication  be  directed  to  request 
such  authors  (the  German  authors  excepted)  as  may  have  transcended  the 
limits  stated  by  the  Committee  of  Arrangements  to  condense  their  articles 
so  that  they  may  not  exceed  thirty  printed  pages. 

5.  "  Resolved,  That  a  special  committee  of  three  be  appointed  to  prepare 
a  similar  Memorial  Volume  in  the  German  language,  including  the  Minutes 
of  the  Convention,  all  the  German  Essays,  a  historical  sketch  of  the  Ter- 
centenary movement,  and  a  synopsis  of  the  English  Essays  and  Addresses. 
This  Committee  consists  of  Ilev.  P.  Schaff,  P.P.,  Rev.  N.  Gehr,  and  Rev. 
J.  F.  Busche. 

_  6.  "  Resolved,  That  the  members  of  the  Convention  and  others  interested 
in  the  publication  be  requested  to  send  in  without  delay  the  number  of 
copies  desired  for  either  one  or  both  of  the  Memorial  Volumes  to  the  Chair- 
man of  the  respective  committees. 

7.  "  Resolved,  That  three  copies  of  the  Memorial  Volume  be  placed  free 
of  charge  in  the  hands  of  each  Essay-contributor,  and  that  the  profits,  if 
any^  arising  from  the  publication  of  said  volume,  be  handed  over  to  Synod 
to  be  disposed  of  as  it  may  think  best." 


HISTORICAL   INTRODUCTION.  xliii 

It  was  also  ordered  that  the  Committee  on  Publication  be 
directed  to  request  a  copy  of  the  sermon  preached  at  the  open- 
ing of  the  Convention,  Saturday  evening,  17th  inst.,  by  the  Eev. 
S.  R.  Fisher,  D.T>.,  for  insertion  in  its  appropriate  place  in  the 
Memorial  Volume. 

The  Essay  "  The  Educational  System  underlying  the  Heidel- 
berg Catechism"  being  announced  as  next  in  order,  its  reading 
"vvas  commenced  by  the  author,  the  Eev.  Daniel  Cans,  of  Ilarris- 
burg,  Pa.,  but  was  suspended  in  order  to  allow  of  the  introduc- 
tion of  delegates  fz'om  the  Historical  Society  of  the  Presbyterian 
Church. 

The  Rev.  Dr.  P.  SchafiP  introduced  the  Rev.  S.  J.  Baird,  D.D., 
and  Samuel  Agnew,  Esq.,  who  visited  the  Convention  in  the 
name  and  by  the  authority  of  the  Ilistorical  Society  of  the 
Presbyterian  Church. 

The  Rev.  Dr.  Baird  said  that  he  considered  it  a  personal  privi- 
lege to  be  permitted  to  communicate  the  salutations  of  the  Pres- 
byterian Historical  Society  to  this  Convention,  and  to  bear  the 
fraternal  greetings  of  Westminster  to  Heidelberg.  Ho  would 
read  the  greetings  which  the  Society  he  represented  desired  him 
to  bear  to  the  Tercentenary  Convention.  This  he  proceeded  to 
do,  and  the  paj)er  is  as  follows : — 

"  Philadelphia,  January  23,  1863. 

"  Mr.  President  and  Reverend  Fathers  and  Brethren  : — It  is  with  no 
ordinary  emotions  that  we  enjoy  the  privilege  of  tendering  your  Conven- 
tion the  fraternal  salutations  of  the  Presbyterian  Historical  Society.  Our 
society  embraces  in  its  constituency  all  those  branches  of  the  Reformed 
Church  in  America  which  adhere  to  the  standards  of  the  AVestminster 
Assem])ly.  As  a  Church  historical  society  we  could  not  but  regard  with 
the  profoundest  interest  the  assemblage  of  your  Convention,  and  recognize 
the  signal  and  auspicious  importance  of  the  events  which  j^ou  celebrate. 
Ours  is  the  only  organized  body  in  existence  which  embraces  all  branches 
of  the  Westminster  Churches.  And  whether  we  regard  the  whole  history 
of  the  past  relations  of  the  Pieformed  Churches,  to  which  our  labors  as  a 
historical  society  direct  our  attention,  or  the  present  state  of  feeling  and 
sentiment  in  the  several  branches  of  the  Church  with  which  we  are  in- 
dividually conversant  and  identified,  we  feel  it  to  be  at  once  our  duty  and 
privilege  to  offer  you,  in  their  name,  as  well  as  in  our  OAvn,  this  heartfelt 
expression  of  congratulation  and  sympathy.  Westminster  tenders  its 
fraternal  greetings  to  Heidelberg. 

"  Nor  on  such  an  occasion  do  we  apprehend  that  our  appearance  among 
those  who  do  homage  to  the  faith  of  Heidelberg  can  be  regarded  as,  in  any 
sense,  unwarranted  and  intrusive.  AVe  recognize,  indeed,  your  Churches 
as  specially  detailed  by  the  King  of  Zion  for  the  privilege  and  duty  of 
bearing  forward  in  the  battle  those  standards  which  were  emblazoned  by 
the  hands  of  Ursinus  and  Olevianus,  and  planted  on  the  height  of  Zion's 
battlements  by  the  illustrious  Elector  Frederick.  But  we,  too,  claim  an 
interest  in  that  faith  and  those  formularies  as  our  birthright  inheritance 
from  that  mother  Church  of  Scotland  to  which  we  trace  our  lineage. 
Although  her  old  Confession  was  adopted  three  years  before  that  of 
Heidelberg,  she  early  and  cordially  accepted  the  latter  as  a  faithful  em- 


xHv  HISTORICAL  INTRODUCTION. 

bodiment  of  the  doctrine  of  Christ,  and  conceded  to  it  an  authoritr  as 
unquestioned  with  her  as  in  any  branch  of  the  Keformed  Church.  *Nor 
can  we  fail  to  remember  that  when  the  hope  of  uniting  the  British 
Churches  in  the  use  of  one  set  of  formularies  and  one  system  of  order 
induced  the  calling  of  the  Westminster  Assembly,  its  proceedings  em- 
braced a  fraternal  correspondence  with  the  Churches  of  the  Heidelberg 
Confession,  and  were  conducted  with  their  sanction  and  God-speed,  and  the 
fruits  of  its  laliors  were  hailed  with  their  approval  and  vindication. 

"  Faithful  to  the  sentiments  of  our  fathers,  we  appear  among  you,  with  the 
assurance  that  if  we  realize  emotions  of  peculiar  veneration  for  the  Assem- 
bly of  Westminster,  and  cherish  a  peculiar  aifection  for  the  formularies 
which  we  inherit  from  them,  it  is  not  that  we  have  departed  from  the 
catholic  sentiments  of  the  age  of  the  confessions ;  it  is  not  that  we  love 
Heidelberg  less,  but  Westminster  more. 

"In  these  days  of  tribulation,  when  the  Lord  seems  preparing  to  arise  and 
shake  terribly  the  earth,  when  at  the  frown  of  His  anger  the  pillars  of  our 
own  l)eIoved  land  are  shaken,  and  men's  hearts  fail  them  for  lookino-  to 
those  things  which  are  coming  upon  the  earth,  we  feel  impelled  to  do  what 
with  propriety  we  may,  to  draw  closer  the  bonds  of  fellowship  between  all 
those  Avho  belong  to  that  kingdom  which  cannot  be  moved.  Especially  do 
we  realize  a  desire  to  see  relations  of  greater  intimacy  established  between 
the  various  branches  of  that  Reformed  Church,  which — one  in  the  faith  of 
its  confessions— has  been  one  in  the  spirit  with  which  in  all  ages  and  lands 
it  has  cherished  the  principles  of  rational  liberty  and  vindicated  those 
rightful  powers  with  which  God  has  endowed  the  rulers  of  nations. 

"  Brethren,  in  the  name  of  the  Lord  Jesus  Christ  we  salute  you.  With 
you  we  look  back,  with  subdued  and  grateful  congratulations,  to  trace  the 
vestiges  of  the  past,  and  recognize  the  blessed  results  which,  amid  human 
weakness  and  imperfection,  have  been  accomplished  by  the  grace  of  God. 
With  you  we  look  forward  with  exultant  joy  to  that  day  when  the  work  of 
righteousness  shall  be  peace,  and  the  effect  of  righteousness,  quietness  and 
assurance  forever.  With  you,  we  Avould  humbly  and  courageously  gird 
ourselves  for  the  battle  before  us,  keeping  our  eyes  ever  fixed  on  the  folds 
of  that  blood-sprinkled  banner  whose  pathway  is  victory  and  its  rest 
glorious.  We  entreat  God's  blessing  on  your  convocation,  and  His  abun- 
dant grace  to  you  and  the  Churches  you  represent.  'As  many  as  walk  by 
this  rule,  peace  be  on  them,  and  mercy,  and  upon  the  Israel  of  God.' 
"Yours  in  the  bonds  of  the  common  faith. 

"  Signed  in  the  name  and  by  order  of  the  Presbyterian  Historical  Society. 

"  Samuel  J.  Baird, 

"  Corresponding  Secretary." 

Rev.  Dr.  Kevin,  the  President  of  the  Convention,  then  replied 
in  substance  as  follows  :— "  I  feel  no  hesitation  in  responding  to 
this  greeting  in  the  same  cordial  spirit  with  which  it  is  tendered. 
The  design  of  our  celebration  is  not  to  cultivate  a  simply  de- 
nominational feeling.  Our  strength  consists  in  the  cultivation 
and  maintenance  of  a  proper  historical  spirit,  and  hence  we 
rejoice  to  extend  the  fraternal  hand  to  the  members  of  all 
branches  of  the  Reformed  Church.  We  are  deeply  convinced 
that  It  18  only  by  the  cultivation  of  such  a  historical  spirit  we 
can  be  brought  into  a  more  lively  correspondence  with  these 
Ohurches.     While  we  entertain  none  but  kindly  feelings  to  the 


HISTORICAL  INTRODUCTION.  xlr 

great  Lutheran  Church,  still  our  historical  relations  bind  us 
more  nearly  to  the  Eeformed  Churches,  and  our  prayer  is,  that 
this  Convention  may  be  instrumental  in  uniting  us  more  closely 
to  the  sister  branches  of  the  one  common  stock." 

On  motion  a  committee,  consisting  of  the  Eev.  Dr.  J.  H.  A. 
Bomberger,  Dr.  P.  Schaff,  and  Prof.  Thomas  C.  Porter,  was 
appointed  to  prepare  a  suitable  reply  to  the  Presbyterian  His- 
torical Society  for  its  kind  and  Christian  interest  in  the  aims  and 
proceedings  of  the  Convention,  which  reply,  as  afterwards  for- 
warded, is  as  follows : — 

"PiuLAnELPniA,  March  1.3,  1S63. 

"  Reverend  and  Dear  Sir: — The  fraternal  salutations  of  the  Presbyterian 
Historical  Society,  so  kindly  conveyed  by  you  to  the  recent  Tercentenary 
Convention  of  the  German  Reformed  Church,  were  peculiarly  welcome. 
Deeply  sensible  as  the  Church  is  of  the  importance  of  the  late  Convention, 
not  merely  as  a  denominational  jubilee,  but  as  an  occasion  of  great  interest 
to  evangelical  Christianity  at  large,  we  see  no  reason  for  concealing  our 
gratification  at  finding  her  convictions  of  that  interest  and  importance 
shared  by  so  influential  and  highly  respected  a  society  as  that  which  you 
represent.  The  occasion  was  not  only  a  novel  one  in  the  ecclesiastical 
annals  of  our  country,  but,  by  its  special  purpose  and  aims,  is  invested 
with  great  historical  significance.  And  we  have  been  cheered  to  find  that 
significance  fully  appreciated  by  brethren  so  well  qualified  to  estimate  it. 

"  The  Churches  of  the  Heidelberg  Catechism  and  of  the  Westminster  Con- 
fession have  good  reason  to  feel  themselves  united  by  bonds  of  no  ordinary 
tenderness  and  strength.  Both  by  their  external  history,  and  by  their 
inner  constitution  and  economy,  are  they  placed  in  close  and  vital  relations 
to  each  other.  And  although  the  intimacy  of  these  relations  may  have 
been  more  manifest  and  more  frequently  and  cordially  acknowledged 
during  the  period  of  their  common  earlier  struggles  than  it  has  been 
since  that  time,  why  should  it  not  be  revived  and  cherished  more  warmly 
than  ever?  It  is  true  that  our  respective  Churches  are  not  twin-sisteTs, 
chronologically ;  nor  do  they  trace  their  nativity  to  the  same  geographical 
fatherland.  But  they  are  sisters  still,  and  that  in  the  closest  sense.  Not 
only  are  they  thus  related  in  being  fellow-members  of  a  '  holy  nation,'  the 
boundaries  of  whose  abodes  are  not  fixed  by  the  narrow  limits  of  earthly 
states  and  kingdoms,  whose  happy  citizens  cannot  be  sundered  from  their 
hallowed  intercommunion  even  by  the  broader  division-lines  of  divora 
nationalities  and  tongues.  The  Churches  of  the  Heidelberg  Catechism 
and  of  the  Westminster  Confession  may  claim  a  closer  consanguinity  than 
this.  They  spring  from  a  common  spiritual  parentage,  are  ofi'shoots  of  the 
same  ecclesiastical  stock.  Not  ahiers- in-Icnv,  but  such  in  fact,  it  is  no 
wonder  that  they  so  often  discern  in  each  other  the  unmistakable  lineaments 
of  their  common  paternity,  and,  discerning  these,  feel  mutually  drawn 
together  by  strong  mborn  sympathy.  Who  shall  chide  them  for  cherishing 
that  sympathy  or  yielding  to  its  sacred  attractions  ? 

"Heidelberg  and  Westminster  may  be  regarded  as  the  most  prominent 
representatives  of  the  great  and  influential  Reformed  section  of  Protestant 
Evangelical  Christianity.  Their  common  parents  in  this  view  are  Zurich 
and  Geneva,  in  Switzerland.  Though  each,  successively,  embraced  and 
illustrated  the  system  held  by  both,  with  peculiar  modifications,  such  as 
diverse  nationalities  and  social  influences  would  very  naturally  produce, 
in  certain  well-defined  fundamental  points  they  cordially  harmonized,  as 


Xlvi  HISTORICAL  INTRODUCTION. 

they  did  not  agree  with  other  ■ecclesiastical  and  theological  systems  and 
their  advocates.  Heidelberg  might  not  lay  so  much  stress  as  Westminster 
upon  minute  definitions  of  the  Divine  decrees,  but,  with  the  Catechism  of 
the  Reformed  Palatinate  before  her,  the  latter  might  well  be  persuaded 
that  her  German  sister  held  and  maintained  all  that  was  essential  to 
evangelical  orthodoxy  on  that  subject.  Westminster  might  seem  to  give 
less  prominence  than  her  elder  sister  to  the  Church  as  the  body  of  Christ, 
and  to  the  sacraments,  but,  with  the  noble  confession  of  the  Presbyterian 
divines  of  1643  in  her  hand,  Heidelberg  could  surely  not  accuse  her  English 
sister  of  apostasy  from  the  faith  of  Geneva  regarding  the  sacraments  and 
the  Church.  In  reference  to  ecclesiastical  polity  they  have  always  been  of 
one  mind,  theoretically  and  practically,  and,  so  far  as  public  worship  is 
concerned,  the  best  authorities  agree  in  testifying  to  the  unanimity  in  sen- 
timent, and  the  almost  unvarying  uniformity  of  their  usages.  Mutually 
willing  to  wear  any  yoke  which  their  common  Lord  and  Master  might 
impose,  they  cordially  shared  each  other's  strong  aversion  to  the  bondage  of 
all  human  ordinances  and  devices.  They  began  together  in  the  spirit, 
and  sought  not  to  perfect  themselves  in  the  flesh. 

"  Conscious  of  this  spiritual  unity  and  affinity,  how  natural  it  was  for 
the  two  Churches  to  regard  each  other  with  sincere  affection,  to  maintain  a 
cordial  correspondence,  and  to  be  always  ready  to  extend  to  each  other  the 
warm  hand  of  efficient  sympathy  and  help  !  Ileidclberg,  though  by  many 
years  the  older,  did  not  despise  her  younger  sister.  Nay,  there  were  none 
who  rejoiced  with  more  devout  gratitude  at  the  great  event  of  Westminster 
than  the  members  of  the  Reformed  Faith  throughout  the  Continent.  It 
was  a  consummation  long  expected  and  desired.  It  was  a  harvest  for  which 
they  had  toiled  no  little.  Much  of  the  seed  from  which  it  sprang  had 
either  been  sown  by  their  own  hands  or  had  been  obtained  from  their 
garners.  That  which  they  had  sown  they  had  scattered  weeping.  That 
which  they  furnished  they  had  moistened  with  their  tears.  They  had 
reason  to  rejoice  in  the  happy  result.  Not  in  vain  had  the  newly  awakened 
friends  of  the  gospel  truth  and  gospel  ordinances,  forced  to  flee  from  cruel 
persecutions  in  England,  been  welcomed,  as  fugitives  for  Christ's  sake,  by 
their  more  fortunate  brethren  on  the  Continent.  Both  were  profited  by 
the  fellowship  thus  providentially  established,  and  the  hearts  and  hands  of 
all  were  cheered  and  strengthened  by  the  sincere  and  lasting  friendships 
thus  formed.  The  earliest  bonds  which  united  Heidelberg  and  Westmin- 
ster were  wrought  and  cemented  in  the  heat  of  fiery  trials.  Such  bonds 
should  rivet  hearts  closely  and  inseparably  together.  And  so  they  did. 
For  those  bonds  must,  indeed,  be  strong  and  pure,  which  the  rust  of  three 
centuries  has  not  been  able  to  corrode. 

"  Of  the  many  offices  of  Christian  kindness  performed  mutually  for  each 
other  by  the  Churches  we  represent,  and  the  memory  of  which  is  treasured 
in  their  early  annals,  we  cannot  stop  to  speak.  You  do  not  need  to  be 
reminded  of  them  in  detail.  The  children  of  the  Palatines  and  the  children 
of  the  Puritans  will  never  forget  the  love  their  fathers  bore  to  each  other, 
nor  the  fraternal  services  mutually  rendered  in  their  successive  seasons  of 
trial.  Neither  will  they  forget  or  disclaim  the  motives  and  obligations 
under  which  those  services  place  them,  to  cultivate  among  each  other  the 
most  friendly  relations  and  perpetually  to  cherish  the  niost  affectionate 
regard.  The  sacred  memories  to  which  we  have  adverted  all  strongly  incite 
us  to  this.  ^  If  we  have  sprung  from  a  common  root,  if  we  do  hold  a  com- 
mon faith,  if  \ye  are  pervaded  by  a  kindred  spirit,  if  Ave  are  animated  by  a 
common  zeal,  if  we  have  mutually  shared  like  trials,  successively  cheering 
and  succoring  each  other  by  deeds  of  true  brotherly  kindness  and  charity. 


HISTORICAL   INTRODUCTION.  xlvii 

then,  indeed,  the  Churches  of  Ileidclborn;  and  Westminster  should  feci  them- 
Belves  united  by  close  and  indissoluble  bonds ;  and  then,  too,  it  should  be 
one  of  their  c;)nstant  aims  to  make  the  mutual  charities  and  courtesies  of 
their  present  and  future  fellowship  ever  harmonize  with  those  of  earlier 
times. 

"It  is  one  of  the  distinctive  and  commendable  characteristics  of  the 
ecclesiastical  posterity  of  Geneva,  to  '  contend  earnestly'  for  what  they 
hold  to  be  '  the  fiiith  once  delivered  to  the  saints.'  But  for  this  very  reason 
they  cherish  and  exhibit  the  most  '  perfect  charity  among  themselves.' 
And  for  the  pleasing  and  impressive  illustration  of  this,  furnished  by  the 
greetings  of  your  society,  we  have  cause  to  be  grateful. 

"It  has  been  with  sincere  pleasure,  reverend  and  dear  sir,  that  we  have 
thus  endeavored  to  discharge  the  duty  assigned  us  by  the  Tercentenary  Con- 
vention of  responding  to  the  sentiment  of  your  letter.  On  behalf  of  the  Con- 
vention, permit  us  to  convey  through  you  its  most  Christian  and  fraternal 
salutations  to  the  Presbyterian  Historical  Society,  and  to  conclude  in  tlie 
language  of  John  Knox,  John  Rutherford,  John  Craig,  and  others, 
addressed  to  Beza  and  the  Ileformed  Churches  of  the  Continent  but 
three  years  short  of  three  centuries  ago.  '  But  we  earnestly  request  you 
not  to  allow  the  friendly  correspondence  now  commenced  between  us  to  die 
away.  If  you  will  diligently  do  this,  we  will  endeavor  to  return  to  you 
the  like  favor.  May  the  Lord  Jesus  prosper  as  long  as  possible  the  pious 
exertions  of  yourself  and  brethren  for  the  increase  of  the  Ch«rch  of  Christ. 
Farewell.' 

"With  sincere  personal  regard,  very  truly,  yours,  in  the  gospel, 

"J.  II.  A.  BOMBERGER, 

"  Thomas  C.  Porter, 
"Philip  Schaff, 
^'Committee  of  the  Taxentenary  Convention." 

The  morning  session  was  closed  with  praj^'er  by  the  Eev.  Dr- 
Samuel  J.  Baird,  of  the  Presbyterian  Church. 

The  afternoon  session  was  opened  with  singing,  and  prayer  by 
the  Rev.  Joseph  W.  Santee. 

The  Eev.  Daniel  Gans  concluded  the  reading  of  his  Essay, 
*'  The  Educational  System  underlying  the  Heidelberg  Cate- 
chiBm,"  which  had  been  suspended  during  the  morning  session, 
by  the  reception  of  the  delegates  from  the  Presbyterian  His- 
torical Society. 

The  following  resolutions,  offered  by  Prof.  T.  C.  Porter,  were 
then  adopted  : — 

"Resolved,  That  the  Committee  of  Arrangements  be  instructed  to  present, 
in  the  name  of  the  Convention,  in  case  the  profits  arising  from  the  sale  of 
these  books  will  warrant  it,  copies  of  the  Triglott  edition  of  the  Heidel- 
berg Catechism,  and  the  Memorial  volumes  (English  and  German),  to  the 
University  Library  at  Heidelberg  ;  to  the  Libraries  of  the  Theological 
Seminaries  at  Mercersburg,  Pa. ;  Tiffin,  Ohio ;  New  Brunswick,  N.  J. ; 
Andovcr,  Mass.  ;  P^'inceton,  N.  J. ;  Allegheny  City,  Pa.  ;  Gettysburg,  Pa.  ; 
Union  Theological  Seminary,  New  York  City  ;  and  also  to  the  Historical 
Society  of  the  Presbyterian  Churcli  of  the  United  States. 

"Renolved,  That  copies  of  the  Triglott  edition  of  the  Heidelberg  Cate- 
chism be  also  presented  to  the  Rev.  Drs.  Ilundeshagen,  Ebrard,  Ullmann, 
and  Ilerzog,  of  Germany,  and  the  Rev.  Dr.  Van  Osterzee,  Professor  ut 
Utrecht,  Holland,  in  addition  to  the  Memorial  volumes  already  provided  for." 


Xlviii  HISTORICAL   INTRODUCTION. 

The  Eev.  Dr.  J.  IT.  A.  Bombcrgcr  announced  that  he  had  received 
a  letter  from  the  Eev.  Edward  do  Schweinitz,  of  the  Moravian 
Church,  expressing  his  regret  that  he  was  prevented  from 
attending  the  Convention.  On  motion,  Mr.  de  Schweinitz's  name 
Avas  ordered  to  be  placed  on  the  roll. 

The  Convention  then  adjourned,  and  the  session  was  closed 
with  praj'cr. 

In  the  evening  a  session  was  held  in  Bethlehem  German  Ee- 
formed  Church,  which  was  opened  with  singing,  and  prayer  by 
the  Eev.  D.  Y.  Heisler. 

An  abstract  of  the  Eev.  Dr.  Ullmann's  Essay  was  then  read 
in  German,  by  the  Eev.  L.  B.  Schwarz,  of  Boston,  who  also 
addi'cssed  the  Convention,  and  instituted  a  comparison  between 
the  Heidelberg  and  the  Eationalistic  Catechisms. 

The  Eev.  J.  F.  Busche,  of  New  York,  being  called  upon  to 
address  the  Convention,  said,  "  Though  we  have  been  listening  to 
long  Essays  for  some  daj^s,  yet  no  one  appears  fatigued.  The 
time  has  passed  by  so  quickly  that  each  member  feels  sad  that 
this  Convention  cannot  be  prolonged.  "We  have  begun  to  feel 
our  relation»to  those  great  men  of  the  Eeformation  whose  his- 
tory has  been  recalled  by  what  we  have  heard.  We  have  all 
felt  as  though  we  had  seen  and  heard,  in  deed  and  in  truth,  the 
very  authors  themselves  of  the  Heidelberg  Catechism,  and  have 
gained  the  certain  conviction  that  they  were  men  of  the  deepest 
piety  and  faith,  and  hence  were  able  to  produce  this  incompar- 
able Catechism, — more  full  and  comprehensive,  more  definite  and 
convincing,  than  any  other.  How  well  it  reconciles  differences 
in  doctrine,  particularly  in  that  of  the  Lord's  Supper,  with 
such  a  true  Melanchthonian  spirit !  And  this  was  the  object  of  its 
publication  by  the  pious  Elector  Frederick  to  the  people  of  his 
dominion,  and  in  it  he  was  not  disappointed.  Can  we  ever  tire 
of  thinking  of  the  manly  and  yet  child-like  faith  with  which 
he  bravely  defended  his  Catechism  at  the  Diet  of  Augsburg,  and 
with  what  Christian  composure — moi-e  even  than  that  possessed 
by  Luther,  with  his  '  Hier  stehe  ich,  ich  kann  nicht  anders, 
Gott  helfe  mir,'  which  might  be  interpreted  as  indicating  fear — 
he  stated  his  hope  in  the  sure  promise  of  Christ  *  that  what  he 
might  lose  for  His  sake  in  this  life  would  be  restored  to  him  a 
hundredfold  in  the  next.' 

"As  an  illustration  of  the  effects  of  its  teachings,  I  may  mention 
the  case  of  one  I  know.  Born  and  educated  in  the  Evangelical 
Church  of  Prussia,  but  somewhat  under  Lutheran  influence,  he 
had  serious  doubts  in  regard  to  the  person  of  Christ,  arvi  His 
real  presence  in  the  Holy  Eucharist.  On  coming  to  this  coun- 
try, he  met  the  Heidelberg  Catechism,  and,  through  its  clear 
and  positive  teachings  on  this  point,  all  his  doubts  were  removed, 
and  he  found  it  not  only  a  cause  of  satisfaction  to  himself,  but 
made  it  the  text-book  of  his  future  teachings.     By  this  symbol 


HISTORICAL  INTRODUCTION.  xlix 

he  was  led  to  the  Gorman  Eeformed  Churcli,  and  now  shows  his 
love  for  it  by  a  diligent  use  of  the  same. 

"■  Our  Catechism  is  a  norm  of  faith,  as  well  as  a  work  of  faith. 
By  it  the  whole  Church,  as  well  as  a  single  individual,  may  be 
guarded  from  error  and  false  doctrine.  Hence  it  should  be  used, 
diligcntl}'  and  constantly,  by  parents  and  teachers,  in  our 
flimilies,  our  schools,  and  our  churches." 

After  Mr.  Buschc  had  closed  his  remarks,  the  Convention 
adjourned  to  meet  at  nine  o'clock  in  the  Eacc  Street  Church, 
and  the  session  was  closed  with  the  Apostolic  benediction  by 
Eev.  B.  S.  Schneck,  D.D.,  and  the  singing  of  a  Doxology. 

During  the  session  in  Bethlehem  Church,  a  number  of  the 
members  held  a  session  in  the  Eace  Street  Church,  which  was 
opened  with  singing,  and  prayer  by  the  Eev.  Daniel  Gans,  of 
Harrisburg,  Pa.  The  attention  of  the  meeting  was  called  to 
the  reading  of  Essays  by  the  Eev.  B.  Bausman,  of  Chambers- 
burg,  on  "  Catechetics  and  Catechetical  Instruction,'"  and  by  the 
Eev.  John  H.  A.  Bomberger,  D.  D.,  on  "  The  Fortunes  of  the 
Heidelberg  Catechism  in  the  United  States." 

At  nine  o'clock,  the  whole  Convention  having  assembled,  the 
exercises  attendant  upon  its  final  adjournment  took  place.  The 
large  church  was  crowded  with  the  members  and  others,  drawn 
together  by  the  solemn  close  of  such  an  auspicious  meeting. 
Each  felt  that  the  hour  of  parting  was  near  at  hand, — a  parting 
which  forbade  the  hope  of  meeting  again  on  earth  under  like 
circumstances.  The  happy  hours  spent  in  reviewing  the  past 
history  of  the  Church,  and  in  recalling  the  self-sacrificing  spirit 
of  its  fathers,  would  be  a  source  of  life-long  pleasure  :  still  it  was 
necessary  that  these  should  come  to  an  end,  and  that  each  mem- 
ber should  use  the  strength  and  confidence  he  had  acquired  in 
the  grand  battle  of  life  against  sin  and  the  wiles  of  the  devil. 

The  Eev.  Dr.  Bomberger,  in  a  short  addi-ess,  said :  "  That 
while  he  had  enjoyed  the  rich  intellectual  and  spiritual  feast  of 
the  past  week,  still  he  had  been  anxious  as  to  the  practical 
results  of  our  meeting.  It  was  a  special  privilege  to  be  the 
means  of  announcing  to  the  Convention  the  first  fruits  of  the 
Tercentenary, — the  first  manifestation  of  that  thankfulness 
which  we  should  all  feel  to  God  for  the  present  Jubilee.  He  had 
just  received  a  letter  from  the  Eev.  Dr.  Samuel  Ilelftenstein, 
sending  his  Christian  greetings,  regretting  that  he  had  been 
prevented  by  the  infirmities  of  age  from  attending  the  Conven- 
tion, but  that  he  sent  two  bonds  of  S500  each,  to  be  held  in 
trust  by  the  Eace  Street  congregation, — the  interest  of  the  one 
to  be  given  annually  to  the  Widows'  Fund,  and  that  of  the  other 
to  the  cause  of  Beneficiary  Education.  He  also  had  the  pleasure 
of  announcing  the  receipt  of  letters  from  two  other  members  of 
the  Church,  who  wished  their  names  kept  secret,  containing 
donations  of  SIOOO  each,  to  special  Church  objects.      Let  these 

D 


1  HISTORICAL  INTRODUCTION. 

instances  be  not  singular,  but  the  first  indications  of  that  gene- 
rous liberality  which  should  mark  the  Jubilee  year." 

On  motion,  it  was  ordered  that  a  suitable  reply  be  retui-ned  to 
the  Rev.  Dr.  Helffen stein  for  his  letter  of  greeting,  with  thanks 
for  the  example  he  has  furnished  the  Church  through  his  liberal 
donation. 

The  Rev.  Franklin  W.  Kremer,  of  Lebanon,  speaking  of  the 
effect  of  Catechization,  addressed  the  Convention  as  follows  : — 

<' Mr.  President: — The  Essays  to  which  we  have  listened 
durinf  the  progress  of  this  Convention  are  admitted  to  be  of  a 
hif»-h  order.  For  literary  ability,  historical  research,  and  earnest 
piety,  we  hesitate  not  to  say  they  are  unsurpassed.  A  very 
flood  of  light  has  been  shed  by  these  Essays  upon  the  origin,  the 
character,  the  introduction  into  the  Reformed  Church,  and  the 
wide-spread  influence  of  our  venerable  symbol,  the  Heidelberg 
Catechism.  We  feel  still  more  than  ever  drawn  toward  this 
evangelical  compendium  of  divine  truth,  and  our  hearts  glow 
with  gratitude  to  God  for  this  invaluable  treasure.  It  now  re- 
mains for  us,  as  ministers  and  lay-delegates,  to  labor  and  exert 
ourselves  more  than  ever  to  more  fully  introduce  among  our 
entire  membership,  young  and  old,  this  incomparable  summary 
of  evangelical  doctrines.  Had  we  time,  we  might  speak  of  the 
Catechism  in  the  family,  the  ^Sunday-school,  and  in  the  Catecheti- 
cal Class.  We  can  now  do  little  more  than  refer  to  the  use  that 
should  be  made  of  this  book  in  these  several  departments. 

"  The  family  is  not  onl}?^  the  nursery  of  the  State,  but  likewise 
of  the  Church.  If  good  and  loj'al  citizens  are  ti'ained  in  well- 
regulated  families,  so  all  intelligent,  pious,  and  useful  members  of 
the  Church  are  trained  in  the  same  nursery. 

"  It  will  be  our  duty,  therefore,  on  our  return  to  our  respective 
flocks,  to  recommend  with  new  eaiiiestness  and  zeal  the  instruc- 
tion and  indoctrination  of  our  children  and  youth,  and  esj)ecially 
in  the  sacred  enclosure  of  the  family. 

"  Here  it  is  that  the  mind  and  the  heart  should  be  preoccu- 
pied with  the  precious  seed  of  the  divine  word.  Everj^  child 
should  be  required  to  commit  to  memory  the  Catechism,  and 
parents  should  explain  it  to  their  children,  as  far  as  they  may 
be  able.  It  is  very  unfortunate  that  in  many  instances  children 
are  not  required  by  their  parents  to  commit  any  of  the  Cate- 
chism to  memory  before  they  attend  catechetical  lectures,  pre- 
paratory to  contirmation.  And,  in  a  general  way,  proper  youth- 
ful nurture  and  training  are  very  much  neglected.  Almost  the 
entire  work  is  left  for  the  pastor  to  perform;  and  hence  the 
limited  success  of  pastoral  catechization.  Were  the  preparatory 
work  properly  attended  to  in  the  family,  we  would  realize  far 
more  jjrecious  fruits  from  a  complete  process  of  religious  train- 
dng,  includin<^  the  eftbrts  of  the  Sabbath-school  and  the  cateche- 
tical class.    Then  we  should  have  a  far  more  intelligent,  normal, 


HISTORICAL   INTRODUCTION.  U 

and  solid  piety,  and  far  more  efficiency  among  the  membership 
of  the  Church.  Our  children  and  youth  would  grow  up  like 
lovely  plants  in  the  rich  soil  of  the  Church,  and  Zion  would 
appear  truly  lovely  and  beautiful.  Tbon,  too,  would  the  s]Krit 
of  benevolence  be  largely  increased,  and  ample  means  would  be 
seen  flowing  from  every  point  into  the  different  treasuries  of  the 
Church.  God  grant  that  these  precious  and  desirable  results 
may  be  soon  realized,  and,  to  this  end,  may  His  richest  benedic- 
tion rest  upon  this  Convention." 

The  Eev.  Prof  T.  Appel  made  some  remarks  on  the  historical 
feelings  excited  by  the  Convention  : — 

''  Mr.  Presidknt  : — No  doubt  I  simply  express  the  general 
impression  of  this  Convention  when  I  say  that  we  have  been 
instructed  and  edified  during  the  past  week.  It  has  been  to  us 
a  season  of  refreshing  and  revival.  For  the  time-being,  we  have 
not  felt  that  our  country  is  in  a  state  of  civil  war.  Our  thoughts 
have  turned  away  from  scenes  of  bloodshed  and  carnage,  and 
gone  back  to  those  bright  periods  of  history  in  which  the  best 
and  most  cherished  institutions  of  modern  times  took  their  rise. 
We  have  visited  the  fatherland,  and  communed  with  the  spirits 
of  Zwingli,  Luther,  Calvin,  Melanchthon,  with  Frederick  the 
Pious,  and  a  host  of  others,  who  made  their  age  luminous 
with  their  piety  and  good  deeds.  In  such  society  as  this,  we 
have  been  enabled  to  exclude  from  our  minds,  for  the  while,  the 
stormy  and  tempestuous  present.  For  this  we  are  thankful  to 
God, — the  "giver  of  every  good  and  perfect  gift. 

"  We  are  now  better  prepared  to  understand  the  history  and 
spirit  of  our  own  Church  than  we  ever  were  before.  Some 
things  at  least  that  seemed  to  be  contradictory  in  our  history 
have  been  satisfactorily  reconciled  during  the  present  meeting. 
We  used  to  be  told  that  Zwingli  was  the  fiither  of  the  German 
Reformed  Church;  that  it  started  with  him  in  Switzerland  some- 
what in  the  same  sense  as  the  Lutheran  Church  started  with 
Luther  in  Gei-many.  But  we  could  never  look  upon  him  with 
the  veneration  in  which  Luther  was  held  b}^  his  followers,  nor 
feel  that  he  sustained  such  an  intimate  relation  to  us.  Subse- 
quently our  attention  has  been  directed  to  Germany  as  the 
proper  home  and  birth])lace  of  the  German  Eeformed  Church, 
and  we  have  been  told  that  it  properly  took  its  rise  in  connection 
with  the  formation  of  the  Heidelberg  Catechism.  Then  Calvin 
and  the  pious  Melanchthon  were  held  up  as  the  spiritual  fathers 
of  the  Church. 

"  There  is,  however,  really  no  contradiction  between  these  two 
accounts  of  the  origin  of  the  Church.  The  Eeformed  Church  as 
a  whole  took  its  rise  in  Switzerland,  and  Zwingli  is  the  father  of 
all  who  hold  in  common  the  Eeformed  principle.  But  the  Ee- 
formed movement  did  not  appear  as  something  fixed  and  settled 
from  the  beginning:  it  displayed  a  progressive  tendency  and 


lii  HISTORICAL   INTRODUCTION. 

showed  itself  susceptible  of  a  true  and  healthy  progress.  When, 
therefore,  it  found  a  home  in  Germany  proper  many  years  after 
Zwino-li's  time,  it  had  fully  surmounted  the  Zwinglian  platform 
and  had  arisen  to  a  higher  stadium  in  its  progress.  The  old  wall 
of  separation  between  the  sister  Churches  of  the  Eeformation 
had  in  a  great  measure  been  broken  down,  and  it  was  felt  and 
acknowledged  that  there  was  a  principle  of  unity  as  well  as 
diversity  in  their  general  life.  "Would  that  no  attempts  had  been 
made  to  build  it  up  again  !  This  progress  toward  a  higher  point 
of  unit}^  was  due  to  the  influence  of  Calvin  and  Melanchthon; 
and  our  own  Catechism  represents  it  more  fully  perhaps  than 
any  other  Protestant  Confession.  Our  own  Church  took  its  rise 
just  when  this  spirit  had  become  predominant  over  the  old  an- 
tagonism, and  has  embodied  it  for  ages  to  come  in  the  Catechism. 
This  has  been  made  to  appear  in  the  most  satisfactory  manner 
by  the  learned  authors  li'om  Germaiiy  who  have  favored  us  on 
this  festive  occasion  with  their  contributions. 

<' Under  this  view,  D'Aubigne's  History  of  the  Eeformation, 
so  much  read  in  this  country,  fails  to  give  an  adequate  idea  of 
our  own  or  the  Lutheran  Church.  It  professes  to  be  a  History 
of  the  Eeformation,  not  of  Protestantism  as  such.  It  gives  an 
account  of  the  origin  of  the  two  great  Protestant  Churches  and 
of  their  separation  from  each  other,  but  saj^s  nothing  of  their 
subsequent  organization,  in  which  their  true  character  came  to 
light.  It  has  not  yet  told  us  any  thing  of  the  rise.of  the  Ee- 
formed  Church  in  the  Palatinate,  nor  in  any  other  part  of  Ger- 
many proper,  and  it  most  probably  never  will.  This  is  a  great 
defect  in  his  book,  and  makes  it  fragmentary,  one-sided,  and 
imperfect.  This  deficienc}',  however,  will  be  remedied,  so  far  as 
our  Church  is  concerned,  by  the  Memorial  Yolume;  and  with  it 
in  our  hands,  we  will  know  exactly  where  we  stand. 

"  Having  communed  with  the  past,  Mr.  President,  it  might  be 
profitable,  if  we  had  time,  to  look  forward  for  a  moment  into 
the  future.  This  occasion  is  elevated  ground,  upon  which  light 
from  both  the  past  and  the  future  is  shed.  We  shall  never  see 
such  a  celebration  again.  We  could  wish  that  such  seasons 
might  often  occur.  But  before  another  celebration  of  this  kind 
comes  around  we  Avill  have  finished  our  work  on  earth,  and  our 
names  will  be  forgotten  or  only  remembered  as  they  appear  on 
the  Minutes  of  Synod.  Yet  from  this  eminence  we  can  cast  a 
glance  into  the  future  and  hear  the  footsteps  of  those  who  shall 
come  after  us  and  take  our  places  in  the  Church  of  God.  Hero 
in  this  sacred  place  the  next  Centenary  Celebration  may  be  held. 
But  the  time  has  come  for  us  to  part ;  and  to  give  these  remarks 
a  practical  bearing,  and  with  the  view  to  perpetuate  the  his- 
torical feeling  here  awakened,  I  propose  the  following : — 

"  Resolved,  That  a  Committee  be  appointed  to  consider  the  importance 
and  propriety  of  establishing  an  Historical  Society  in  the  German  Reformed 
Church,  and  to  report  at  the  next  meeting  of  the  Synod." 


HISTORICAL   INTRODUCTION.  Hu 

This  resolution  was  adopted.  The  Committee  consists  of  the 
Eev.  Prof.  T.  Appel,  the  liov.  Prof  Thomas  C.  Porter,  and  the 
Rqv.  Henr}^  Harbaugh,  D.D. 

The  members  unanimously  passed  resolutions  of  thanks  to  the 
brethren  of  the  Cliurch  in  Phihidelphia  for  their  Christian  kind- 
ness and  hospitality,  and  to  the  Race  Street  Congregation  for 
the  chaste  and  beautiful  festal  decorations  with  which  their  church 
was  adorned  in  honor  of  the  Tercentenary. 

The  Eev.  P.  Schaff,  D.D.,  addressing  the  Convention,  said  in 
substance : — 

"  In  the  Apostles'  Creed,  on  which  the  docti-inal  part  of  our 
venerable  Catechism  is  based,  we  express  our  faith  in  God  the 
Father,  God  the  Son,  and  God  the  Holy  Ghost,  the  one  true  and 
living  God  who  made  us,  wd\o  redeemed  us,  and  who  sanctities 
us.  On  the  basis  of  this  triune  revelation  of  the  triune  God  we 
believe  the  Holy  Catholic  Church,  which  rises  far  above  all 
denominational  and  sectai'ian  names  and  divisions.  In  the  bosom 
of  this  Church  of  Christ  we  believe  and  enjoy  the  Communion  of 
Saints,  which  knows  no  limits  of  time  and  space,  and  embraces 
the  patriarchs,  prophets,  apostles,  evangelists,  martyrs,  con- 
fessors, fathers,  reformers,  and  all  true  believers  of  every  nation, 
generation,  and  tongue. 

"  'The  saints  in  heaven  and  on  earth 
But  one  Communion  make ; 
All  join  in  Christ,  their  living  Head, 
And  of  His  grace  partake.' 

''We  have  enjoyed  in  these  days  a  rare  feast  of  this  blessed 
Communion,  such  as  we  never  have  before  enjoj-ed,  or  perhaps 
shall  not  hereafter  till  we  reach  that  far  more  glorious  assembly 
of  the  Church  triumphant  in  heaven,  where  all  earthly  divisions 
and  distractions  are  resolved  into  eternal  harmonj'.  We  have 
enjoj'ed  communion  among  ourselves  from  every  part  of  our  Zion 
in  this  Western  world.  We  have  enjoyed  communion  with 
several  of  the  most  distinguished  doctors  of  the  mother  Church 
in  Europe,  who  have  instructed  and  encouraged  us  through  their 
valuable  essays  especially  prepared  at  our  request  for  this  feast. 
We  have  enjoyed  communion  with  the  fathers  and  founders  of 
our  Church,  who,  though  dead  as  to  the  flesh,  still  live  with  God 
and  now  surround  us  as  a  cloud  of  witnesses  encouraging  and 
guiding  us  from  their  heavenl}^  home.  All  the  great  Reformers 
of  the  sixteenth  century  have  passed  bcfoi*e  us  in  graphic  pic- 
tures as  they  never  did  before:  Luther,  the  Elijah  of  Protestant- 
ism, the  humble  monk,  who  from  his  quiet  study  at  Wittenberg 
shook  the  world  by  the  simple  power  of  his  faith;  Melanchthon, 
the  modest  and  conscientious,  the  meek  and  gentle,  the  mild  and 
lovely  disciple  of  John,  the  mediator  between  the  Lutheran  and 
Reformed  Confessions,  whose  last  care  and  praj'er  was  for  the 


liv  HISTORICAL   INTRODUCTION. 

unity  of  the  Evar)_t,^elical  Churches;  Zwingli,  the  honest  and 
hardy  son  of  the  Swiss  mountains, — those  symbols  of  power  and 
freedom, — whose  chief  object  was  to  'insert  the  pure  Christ  from 
the  fountain  of  the  Scriptures  into  the  hearts  of  men;'  Calvin, 
the  exile  from  his  native  land  for  his  faith,  the  great  tbcologian, 
legislator,  and  disciplinarian,  whose  master  mind  and  holy  zeal 
for  the  glorj^  of  his  sovereign  Lord  and  free  grace  still  control 
the  most  earnest  and  active  portions  of  Protestant  Christendom; 
Frederick  III.,  confessedl}^  the  most  pious  and  one  of  the  wisest 
and  best  of  all  the  princes  of  that  rich  period;  Ursinus,  who 
expressed  his  inmost  life  in  the  inimitable  first  question  of  his 
and  our  Catechism,  and  declared  that  he  would  not  take  ten 
thousand  worlds  for  his  conviction  that  he  belonged  to  ChiMst 
for  time  and  eternity;  Olevianus,  who,  like  his  friend  and  fellow- 
author  of  the  Catechism,  sealed  his  faith  by  a  pious  death,  his 
last  word  being  a  triumphant  certissimus  to  the  question  whether 
he  was  assured  of  his  salvation.  These  and  others,  heroes  of 
faith,  together  with  the  stirring  thoughts  and  events  of  that 
most  eventful  age,  arose  fi-om  the  grave  of  history,  and  have 
spoken  burning  words  of  wisdom  and  counsel  to  us.  But  the 
Eeformation  itself  rests  upon  Mediffival  Christianity,  and  Me- 
diasval  Christianity  upon  Ancient  Christianity,  and  the  Chris- 
tianity of  the  Fathers  upon  the  Christianity  of  the  Apostles,  and 
the  Apostles  point  us  to  Jesus  Christ,  the  great  Captain  of  our 
salvation,  the  ever-living  Head  of  the  whole  Church,  which  is 
His  body,  the  fulness  of  "Him  that  filleth  all  in  all. 

"This  is  historical  theology,  this  is  historical  Christianity,  that 
holds  communion  and  fellowship  with  Christ  and  His  people  in 
ever}-  age  and  every  land.  What  rich  treasures  of  thought  and 
action,  what  inexhaustible  resources  of  encouragement  and 
enjoyment,  are  here  opened  up  to  .us  ! 

"  The  Tercentenary  Convention  now  draAving  to  a  close  in 
this  silent  midnight  hour  forms  an  epoch  in  the  history  of  our 
Church,  a  turning-point,  the  end  of  an  old  and  the  beginning  of 
a  new  period.  We  have  reaped  a  rich  harvest  of  past  labors  and 
cares.  Let  it  be  also  a  seed-time  for  still  richer  harvests  for  our 
children  and  children's  children.  Let  it  be  the  fountain  from 
which  shall  flow  living  streams  to  the  glory  of  God  and  the 
advancement  of  His  Church.  '  Let  us  bury  beneath  this  altar  all 
our  past  animosities  and  controversies,  and  let  us  go  forth  as  one 
body,  one  heart,  and  one  soul,  with  renewed  zeal  and  vigor,  to 
do  thcAvork  assigned  us  as  individuals  and  as  a  Church  in  God's 
holy  cause  and  service. 

"What  better  thing  can  we  do,  after  all,  than  labor,  live,  and 
die  for  Christ,  who  died  for  us?  Kingdoms  and  empires  rise  and 
fall  'like  tl\e  fabric  of  a  vision  that  leaves  no  rack  behind;' 
even  our  once  proud  and  mighty  republic  is  now  shaken  to  its 
very  base,  and  who  can  assure  us   that  its  former  glory  and 


HISTORICAL   INTRODUCTION.  Iv 

power  will  ever  return  ?  Events  passing  from  day  to  day  in  this 
the  darkest  period  of  our  history  strikingly  illustrate  the  utter 
vanity  of  all  earthly  wisdom,  power,  and  glory.  But  the  king- 
dom of  Christ  outlives  all  changes  and  revolutions  of  history, 
which  are  ruled  and  overruled  by  an  all- wise  Providence  for  the 
progress  and  triumph  of  Christianity. 

''  Let  us  all  thank  God  that  we  belong  to  the  kingdom  which 
cannot  be  shaken.  And  having  been  permitted  to  enjoy  this 
festival  in  harmony  and  peace,  though  surrounded  by  the  horrors 
of  civil  war,  let  us  renew  our  vows,  and  manifest  during  the 
whole  year  and  to  the  hour  of  death  our  heartfelt  gratitude 
for  the  great  salvation  of  our  faithful  Saviour  Jesus  Christ,  who 
delivered  us  from  our  sins  and  misery  and  makes  all  things  work 
together  for  our  eternal  happiness. 

"Then  we  will  act  in  the  spirit  of  our  venerated  symbol,  our 
children  and  children's  children  will  bless  us  for  this  Tercen- 
tenary celebration,  and  it  will  be  remembered  even  when  we 
shall  be  gathered  in  to  the  glorious  assembly  of  the  first-born  in 
heaven,  where  Christ  shall  be  all  and  in  all." 

After  the  conclusion  of  Dr.  Schaif' s  remarks,  the  Convention 
arose  and  sang  the  201st  Hymn : — 

"Amid  a  thousand  siiai'es  I  stand, 
Upheld  and  guarded  by  Thy  hand ; 
Thy  words  my  fainting  soul  revive 
And  keep  my  dying  faith  alive." 

The  members  joined  in  repeating  the  Lord's  Prayer  with  the 
President,  who  then  jjronounced  the  Apostolic  benediction. 
The  Doxology,  "  Praise  God,  from  whom  all  blessings  flow,"  was 
sung,  and  with  it  was  closed  the  General  Convention  of  the 
German  Eeformed  Church  in  the  United  States,  held  in  com- 
memoration of  the  Three-Hundredth  Anniversary  of  the  foi'ma- 
tion  of  the  Heidelberg  Catechism. 


Ivi  HISTORICAL  INTRODUCTION. 


A. 

ROLL  OF  THE  TERCENTENARY  CONVENTION. 


Class  is  of  East  Pennsylvania. 

Kev.  D.  F.  Brendle,  Farmersville,  Pa. 
Laity. — Thomas  Oberly,  Daniel  Boyer. 

Rev.  Isaac  K.  Loos,  Mt.  Bethel. 
Laity. — Ileury  Raesly. 

Rev.  J.  S.  Herman,  Kutztovrn,  &c. 
Laity. — Ezra  Geismer,  J.  D.  Warner. 

Rev.  John  Beck,  Easton. 

Laity. — Michael  Butz,  W.  H.  Lavrell,  John  J.  Otto,  James  Hess,  Jacob 
Rader,  Anthony  Zulich. 

Rev.  Levi  K.  Derr,  Tamaqua. 
Laity. — Jacob  Schmauck. 

Rev.  D.  Y.  Heisler,  Bethlehem,  &c. 
Laity. — George  Steinmetz. 

Rev.  John  Gantenhein,  Kreidersville. 
Rev.  Joshua  H.  Derr,  Allentown,  &c. 
Laity. — John  Gross,  Philip  Williard,  Paulus  Wald  (Theological  Student). 

Rev.  J.  W.  Lescher  (teacher),  Wilkesbarre. 
Rev.  F.  Strassner,  Wilkesbarre,  &c. 
Laity — George  P.  Learn,  Daniel  Rambach. 

Rev.  Joseph  H.  Dubs,  Allentovru. 

Classis  of  Lebanon. 

Rev.  George  Wolff,  Meyerstown. 

Laity. — Peter  Spangler,  Jr.,  J.  Coover,  Levi  Groh,  Henry  Tice,  Cyrus 
Spangler,  Thomas  Bassler. 

Rev.  F.  W.  Kreraer,  Lebanon,  1st  ch. 

Laity. — W.  D.  Ranch,  George  D.  Heilman,  Joseph  L.  Lemberger. 

Rev.  n.  Harbaugh,  D.D.,  Lebanon,  2d  ch. 

Laily. — John  Mcily,  Hon.  John  W.  Killiuger,  Jacob  Weidle,  Esq.,  Jona. 
Raber. 

Licentiate  U.  H.  Heilman,  Heilman  Dale, 
Rev.  A.  S.  Luinbach,  Reading,  1st  ch. 

Laity.— lion.  Daniel  Young,  D.  Neff,  Isaac  McHose,  A.  F.  Boas,  Wm. 
Clewell. 


HISTORICAL   INTRODUCTION.  Ivii 

Rev.  C.  F.  McCauley,  Reading,  2d  eh. 

JmUi/. — Isaac  W.  Levari,  Juhii  Ennentrout,  Geovj2;c  K.  Lcvan,  Piiilip 
Ziebcrj  William  Graeif,  Samuel  Faust,  Franklin  C.  Butz,  Georiie  Shollcn- 
Ijerger,  George  31.  Ermeutrout,  Jacob  II.  lluin,  Wittington  11.  Van  Reed. 

Rev.  J.  E.  Ilicstcr,  Annvillo. 

Laity. — William  Fisher,  William  Ault,  C.  II.  Killingor,  Peter  Forney, 
Henry  B.  Bodenhorn,  John  Philip  Steiu  (Theological  Student). 

Rev.  II.  Wagner,  Orwigsburg. 
Laity. — Peter  Albright. 

Rev.  T.  n.  Lcinbach,  Tulpenhocken. 

iMity. — David  Kintzlor,  Eli  Klopp,  II.  Stump,  Cyrus  McCroIl. 

Rev.  D.  W.  Wolff,  Schuylkill  Haven. 
Laity. — Daniel  Small. 

Rev.  Jacob  D.  Zehring,  Bernville. 
Laity. — Franklin  R.  Gerhart. 

Rev.  T.  C.  Leinbach,  Womelsdorf. 

Laity. — Henry  AYiand,  Joseph  Conrad.  David  Gring,  Sr. 

Rev.  Augustus  L.  Herman,  Reading. 

Rev.  William  A.  Good,  Reading. 

Rev.  A.  Romich,  Philadelphia. 

Rev.  II.  Bokum  (Chap.  U.  S.  A.),  Philadelphia. 

Classis  of  Zion. 

Rev.  Jacob  Sechler,  Littlestown. 

Laity. — John  Ilcsson,  David  Schwartz,  William  Ritlent. 

Rev.  Jacob  Zieglcr,  Gettysburg. 

Laity. — Jacob  F.  Lower,  Jacob  Raffcnsberger,  Jacob  Robert,  Ilcnvy 
Lady. 

Rev.  W.  C.  Bonnet,  Boiling  Springs, 

Rev.  Jacol)  0.  Miller,  York. 

Jxiity. — William  A.  AVilt,  William  Stuck,  William  Gilberthorp,  Henry 
Wlest,  John  Noss,  John  G.  Noss  and  W.  F.  P.  Davis  (Theological 
Students). 

Rev.  E.  II.  Iloffheins,  Abbottstown. 

Laity. — Charles  Robert,  John  A.  Iloffheins. 

Rev.  Daniel  Gring,  Shrewsbery. 

Laity. — Dr.  Joseph  Coblentz,  David  Gring. 

Rev.  T.  P.  Bucher,  Gettysburg. 

Laity. — -John  Slydor,  F.  E.  Vandorsloot. 

Rev.  A.  R.  Kremer,  Mechanicsburg. 
iMiiy. — Peter  Stambaugh,  Jacob  Myei's. 

Rev.  William  K.  Ziober,  Hanover. 

Laity.— llcnrj  Wirt,  Henry  C.  Schrivei",  Edgar  Slagle,  Daniel  J.  Al- 
bright, Emanuel  Thomas,  II.  M.  Schmuck,  Titus  S.  Eckcrt. 

Rev.  Henry  Mosser,  Landisburg. 
Laity. — Jacob  Ritter. 


iviii  HISTORICAL   INTRODUCTION. 

Rov.  Samuel  Pliillips,  Carlisle. 

llcv.  D.  Ernest  Klopp,  Blaiii. 

JmUij. — George  Ickes,  Jeremiah  Ilench. 

Licentiate  W.  M.  Reily,  Mercersburg. 
Her.  Jacob  Kehm,  East  Berlin. 

Laity.— QQorgQ  Julius,  Aaron  Spangler,  Jesse  Eppleman,  John  Myers, 
Andrew  Ferrence. 

Rev.  F.  AV.  Vandersloot,  York. 

W.  D.  Lefevre  (Theological  Student),  Pleasant  Grove. 

Classis  of  Maryland. 

Rev.  D.  Zacharias,  D.D.,  Frederick  City. 

Laity. — Dr.  Lewie  11.  Steiuer,  Frederick  Zumpstein,  H.  Getzendanner 

(Theological  Student). 

Rev.  E.  Ileiner,  D.D.,  Baltimore,  1st  ch. 
Rev.  E.  R.  Eschbach,  Baltimore. 
Laity. — G.  S.  Griffith,  Jacob  Yeisley. 

Rev.  J.  S.  Foulk,  Baltimore,  2d  ch. 
Jjuity. — John  Rodenmayer,  Jacob  King. 

Rev.  John  Kuelling,  Baltimore,  3d  ch. 
Laity. — Louis  Blaufusz. 

Rev.  William  F.  Colliflower,  Jefferson. 
Rev.  J.  W.  Santee,  Cavetown. 
Laity. — George  Ilarbaugh. 

Rev.  Jesse  Steiner,  Walkersville. 
Rev.  John  G.  Fritchey,  Taneytown. 

Laity. — -John  Feeser,  Jacob  Shrincr,  Joshua  Crawford,  Jno.  W.  McAl- 
lister, William  A.  Fritchey. 

Rev.  Henry  I.  Comfort,  Mcclianicstown. 

Rev.  John  IL  Wagner,  Ilagerstown. 

Laity. — Frederick  Ilumrickhouse,  William  Levy,  David  Zeller. 

Rev.  John  M.  Titzel,  Emmittsburg. 
Laity. — Joshua  Hotter. 

Rev.  Henry  Wissler,  Manchester. 
Rev.  E.  T.  C.  Boehringer,  Norfolk. 

Classis  of  Pldladelpliia. 

Rev.  J.  H.  A.  Bomberger,  D.D.,  Race  St.  C. 

Laity. — Charles  Wannemacher,  D.  McWilliams,  Charles  Santee,  Dr.  T. 
Ingram,  David  Correll,  William  Beecher,  John  Wiest,  Dr.  William  May- 
burry,  John  G.  Alberger,  S.  II.  Bibighaus,  George  Doll,  John  Hinckle, 
George  Dodd,  Philip  Horn,  George  Priest,  William  G.  Graver,  Jacob  Y. 
Dictz,  Gilbert  L.  Lentz,  William  Howell,  A.  Holland,  George  Butz,  Dr.  D. 
S.  Gloninger,  A.  L.  Kaub. 

Rev.  J.  G.  Wiehle,  Salem's  ch.,  Philadelphia. 
Rev.  N.  Gehr,  Zion's  ch.,  Philadelphia. 

■'^*'^//- — Henry  Euler,  Elias  Derr,  Levi  Johnson,  Enos  Bossert,  Nicholas 
Wetzel,  August  Feldmann,  Philip  Renneisen. 


HISTORICAL  INTRODUCTION.  lix 

Rev.  S.  G.  Wap;ner,  Bohm's  church. 
Laity. — Jesse  Frantz,  George  Schectz. 

Rev,  P.  Soibert  Davis,  Norristown. 

Laity. — ^W^illiam  Earnest,  Reuben  Schall,  David  Schall. 

Rev.  S.  H.  Giesy,  Christ  church,  Phihxrlolphia. 

Lail)/. — Charles  N.  Brock,  Thomas  F.  Brock,  A.  II.  Van  Ilaagcu,  Philip 
F.  Fry",  William  C.  Ewing,  Charles  W.  Arney. 

Rev.  J.  G.  Neuber,  Bethlehem  ch.,  Philadelphia. 

Laity. — John  W.  Iluber,  Christian  Wahl,  George  Gelbach,  John  Doelph. 

Rev.  Jacob  Dahlman,  West  Philadelphia. 

Laity. — Wilhelm  D.  Gross,  Christian  Gross,  Jacob  Klemm,  George  Mutli. 

Rev.  W.  G.  Ilackman,  Kulpsville. 

Laity. — John  Weber,  Aaron  Drake,  Joseph  Proctor. 

Laity. — Abraham  Taney,  S.  Vincent. 

Rev.  Alfred  B.  Shenkle,  Trappe. 
Rev.  Charles  W.  Shultz,  Camden,  N.  J. 
Rev.  N.  S.  Aller,  Pleasantville,  Pa. 
Laity. — John  Garner. 

Rev.  C.  Lnkons,  Frankfort,  Pa. 

Rev.  R.  R.  Schmidt,  Glassboro',  N.  J. 

T.  J.  Seiple  (Theological  Student),  Freeland. 

Classis  of  Mercersburg. 

Rev.  J.  Rebaugh,  Middleburg  and  Clearspring. 

Laity. — James  R.  Cushwa,  Stephen  Kroh,  Abraham  Ditto,  John  McLaugh- 
lin, Daniel  Zeller. 

Rev.  AValter  E.  Krebs,  Waynesboro'. 

Laity. — John  W.  Coon,  David  B.  Russel,  Jerome  Beaver,  Levi  C.  Kepner. 

Rev.  C.  F.  Iloffmeier,  McConnellsburg. 
Rev.  Jacob  Hassler,  Martinsburg. 
Laity. — Anthony  S.  Morrow. 

Rev.  Isaac  G.  Brown,  Mercersburg. 

Laity. — Dr.  John  McDowell,  Joseph  Fuss,  Herman  Ilause. 

Rev.  Thomas  G.  Apple,  Greencastle. 
Laity. — George  Cook,  A.  B.  Wingerd. 

Rev.  B.  Bausman,  Chambersburg. 

Laity. — William  Heyser,  Sr.,  Bernard  Wolff,  George  R.  Colliflower,  John 
B.  Cook. 

Rev.  A.  S.  Vaughan,  Shippensl)urg. 
Laity. — Hon.  Henry  Ruby,  Moses  Conner. 

Rev.  Henry  Ilcckerman,  Bedford. 
Laity. — Hon.  John  Cessna,  George  Oster. 
Laity. — Peter  Ewalt,  Shellsburg. 

Rev.  George  R.  Zacharias,  Strasburg. 
Laity. — William  Bossert. 

Rev.  N.  E.  Gilds,  St.  Clairsville. 
Laity. — Jacob  Walters. 


Ix  HISTORICAL   INTRODUCTION. 

Rev.  W.  R.  11.  Deatricli,  Grindstonehill. 

Laify.—Dv.  E.  Ilartzell,  Ilonry  L.  Miller,  Dr.  W.  J.  Maxwell,  Jacob  S. 
AVertz,  C.  B.  Weldy. 

Rev.  J.  W.  Love,  Waterstreet. 

Laity. — Frederick  Hyle,  Benjamin  Cross. 

Rev.  G.  C.  Seibert,  Ph.  D.,  Chambersburg. 

Rev.  B.  S.  Schneck,  D.D., 

Rev.  S.  R.  Fisher,  D.D., 

Rev.  Philip  Sciiaff,  D.D.,  Mercersbur;?. 

Rev.  B.  C.  Wolff,  D.D., 

Classis  of  Goshcnliojjpen. 

Rev.  J.  S.  Kesslcr,  D.D.,  Allentown. 

Rev.  P.  S.  Fisher,  Tohickon,  &c. 

Laity. — Peter  Solliday,  Aaron  Gerhard,  Jacob  Scholl,  Daniel  Oehl,  Dr. 
Charles  Everhart,  David  Appenzellcr,  William  Schlichter,  Isaac  Gerhard, 
Jacob  Iliinge,  Samuel  Leidy,  Sr.,  Samuel  Leidy,  Jr. 

Rev.  Samuel  Iless,  Hellertown,  Pa. 

Rev.  N.  S.  Strassburger,  Pottstown,  &c.  - 

Laity. — Henry  Fink,  David  B.  Mauger,  Levris  Marsteller,  Franklin  W. 
Gerhart. 

Rev.  A.  L.  Dechant,  Kecler's,  &c. 

iMity. — Daniel  lluusicker,  T.  L.  IIofFmeier,  Daniel  Smith. 

Rev.  David  Rothrock,  Durham. 

La;ity. — Solomon  Anders,  John  L.  Boj^er,  Henry  Stover,  Isaac  Summer, 
Daniel  A.  Welder. 

Rev.  R.  A.  Van  Court,  Falkoner  Swamp, 

Laity. — Frederick  Stauffer,  Isaac  F.  Yost,  E.  Miller,  Levi  Lefever,  Henry 
Stauffer,  Jones  Iluber,  Benjamin  Tyson,  Wm.  Fox,  Esq.,  S.  M.  K.  Huber 
(Theological  Student). 

Rev.  G.  W.  Aughinbaugh,  Riegelsville. 

Laity, — Tobias  Worman,  N.  Woliinger,  Oliver  Worman. 

Rev.  William  G.  Engel,  Hill  Church. 

W.  M.  Landis  (Theological  Student),  Centre  Valley. 

Laity. — Dr.  P.  G.  Shive  (Ililltown),  Leidy  L.  Gerhart  (Doylestown). 

Classis  of  Neio  York. 

Rev.  John  F.  Bu.«che,  New  York. 
Laity. — George  F.  Augustine. 

Rev.  0.  T.  Lohr,  Elizabeth  City,  N.J. 

Rev  A.  Schroder,  Bridgeport,  Conn. 

Rev.  Lewis  B.  Schwarz,  Boston,  Mass. 

Rev.  C.  A.  Iloehing.  New  Brunswick,  N.J. 

Matthew  Schaible  (Theological  Student),  Newark,  N.J. 

Classis  of  Lancaster. 

Rev.  A.  II.  Kremer,  Lancaster,  1st  ch. 

Laity. — George  II.  Bomberger,  John  May,  Philip  Bausman,  Dr.  Samuel 
Welchans,  Abraham  Fishel,  John  B,  Roth,  Edw.  J.  Zahm,  Jacob  Bausman. 


HISTORICAL   INTRODUCTION.  Ixi 

Rev.  I.  S.  Demund,  St.  Paul's  church,  Lancaster. 

Laiti/. — George  Spurgor,  John  II.  Pearsol,  Amos  Iluffmeier,  Christian 
Cast,  il.  II.  W.  Ilibshmun  (Theological  Student). 

Rev.  Isaac  E.  Graeff,  Millersvillc  charge. 
Laity. — Philip  Arudt. 

Rev.  George  Kurtzman,  MIddletowu. 
Rev.  Daniel  Gans,  Ilarrisburg. 

Laitii. — Daniel  W.  Gross,  J.  B.  Thomson,  Daniel  E.  Muench,  I.  M.  Kel- 
ker,  Charles  F.  Muench. 

Rev.  Martin  A.  Smith,  Ilummelstown. 

Laihj. — A.  W.  Milleisen,  A.  Mader,  IMartin  Schaffncr,  Peter  Hcckcrt. 

Rev.  Frederick  A.  Gast,  New  Holland. 
Laitij. — John  Sausman,  Albert  Sutton. 

Rev.  William  T.  Gerhard,  Manhcim. 

La'dij. — W.  J.  Eraser,  J.  W.  Shenk,  A.  Etneier,  Joseph  Doeblcr,  John 
Brion,  Emanuel  Keener,  Henry  Gray. 

Rev.  John  V.  Eckert,  New  Providence. 

Laitij. — Daniel  Lefever,  Samuel  Hersh,  Daniel  Helm, 

Rev.  John  Naille,  Elizabethtown. 
LaHij. — John  Klopp. 

Rev.  Daniel  Hertz,  Ephrata. 

Lait'/. — Isaac  Bushong,    Henry    Heller,  Christian  S.  IIofiFman,  Henry 
Stauil'er,  Benjamin  Swartz. 

Rev.  Prof.  T.  C.  Porter,  F.  and  M.  C,  Lancaster. 

"     E.  V.  Gerhart,  D.D., 

"     Professor  Theodore  Appel,  " 

"     John  W.  Nevin,  D.D.,  '     " 

"     Isaac  Gerhart,  " 

"     Albert  HelfFenstein,  Sr.,  Shamokin. 

"     John  G.  Wolff,  INIaytown. 
La.  if  I/. — -John  Ilollingfcr. 

Clas.iis  of  East  Susqiiclianna. 
Rev.  C.  A.  Rittenhouse,  Mount  Zion. 
Rev.  William  Goodrich,  Bloomsburg. 
Licentiate  Samuel  Transeau. 
Laity. — Joseph  Mertz. 

Rev.  D.  B.  Albright,  Paradise. 

Laity. — David  Eshbach,  Levi  Linn,  Charles  Hottenstein,  David  Derr. 

Rev.  Albert  G.  Dole,  Milton. 

Laity. — Colonel  W.  H.  Frymire,  Levi  Balliett,  A.  Straub. 

Rev.  Lucian  Cort,  Sunbury. 
Za(7//.— Hon.  G.  C.  Welkcr. 

Rev.  John  W.  Steinmetz,  Danville. 
Laity. — David  Diehl. 

Rev.  Henry  Hotfman,  Berwick. 
"     Henry  Losch,  Shamokin. 
"     Henry  S.  Bassler,  Bem-ysburg. 
Z«//y.— Daniel  Heckert,  George  Negly,  Henry  Clouser,  David  Seller, 
Samuel  Buck. 


Ixii  HISTORICAL   INTRODUCTION. 

Rev.  Ephraim  Kieffer,  Lykens  Valley. 

jjaity. — Philip  Moyer,  Simon  Sheetz,  John  Williar. 

Rev.  N.  E.  Bressler,  Armstrong  Valley. 
Rev.  Isaac  F.  Steely,  Mahontongo. 

Laltij. — Ilcnry  Roast,  Jefferson  Steely,  Aaron  Brovsrn,  Simon  Weary,  D. 
Weary,  Samuel  Weary. 

Rev.  Jared  Fritzinger,  Mahony. 
Laity. — William  A.  Haas. 

Classis  of  West  Susqtiehanna, 

Rev.  J.  Casper  Bucher,  Mifflinburg. 

"     Adolph  B.  Caspar,  Middle  Creek. 

"     Charles  H.  Leinbach,  Lowisburg. 
Laity. — Abraham  Brown,  Michael  Bro\^^^,  Michael  Fichthorn,  Joseph 
Neglcy,  Solomon  Ritter,  J.  A.  Mertz,  Jacob  II.  Brown,  Samuel  Zeller. 

Rev.  Israel  S.  Weisz,  MifSinburg. 

Laity. — George  Kleckner,  George  Gutelius. 

Rev.  William  II.  Groh,  Boalsburg. 

Laity. — J.  II.  Keller,  William  Keller,  Peter  Iloffer,  Daniel  Fleischer, 
James  Osman. 

Rev  Henry  C.  Ileyscr,  Liverpool. 
Laity. — Jacob  IMirriam. 

Rev.  John  K.  Millet,  Nittany. 
Laity. — J.  C.  Kryder,  J.  M.  Kryder. 

Rev,  David  G.  Klein,  Bellefonte. 
iMity. — J.  Iloffer,  C.  Glassuer. 

Rev.  A.  R.  Ilottenstein,  Selinsgrove, 

jMity. — Levi  Swarm,  John  Hilbish,  William  Motz,  Edward  Bossier. 

Classis  of  Clarion.    « 

Rev.  C.  A.  Limberg,  Luthersburg. 
"     J.  G.  Shoemaker,  Curlsville. 
Laity. — Jacob  Brinker. 

Rev.  J.  S.  Shade,  Petersburg. 
Laity. — Daniel  Bostaph. 

Rev.  F.  Wise,  South  Bend. 
Laity. — William  G.  King. 

Rev.  II.  Daniel,  Red  Bank. 
"     C.  R.  Dieffenbacher,  Kittanning. 
"    E.  D.  Shoemaker,  Charlesville. 

Classis  of  St.  Paul. 

Rev.  David  B.  Ernst,  Saegertown. 

"     Abner  Dale,  Mercer  Mission. 

"     D.  0.  Shoemaker,  Fairview. 
Laity. — D.  L.  Kramer. 


HISTORICAL   INTllODUCTION. 


Ixiii 


Rev.  L.  D.  Loberman,  Moadville. 
"     11.  F.  Ilartman,  West  Greenville. 
"     L.  -J.  Mayer,  Clarksville  Mission. 
"     G.  B.  Russell,  Allegheny  City. 

Synod  of  Ohio. 

Rev.  Peter  C.  Prugh,  Xenia,  Ohio. 

"     Henry  Williard,  Columbus,      " " 

"     J.  MeConnell,  Stoutsville,         " 

"     D.  W.  Kelly,  Shelby, 

"     J.  Rinehart,  North  Lima,         " 
Laity. — Henry  Leonard,  Basil,         " 

Rev.  E.  E.  Higbee,  Pittsburg,  Pa. 

Laity.— W.  E.  Schmertz,  Bernard  Wolff,  Jr.,  T.  C.  Craig,  D.  S.  Dieffen 
bacher,  T.  Kaemmerer,  J.  Sheets,  J.  Carr. 

Rev.  Christian  C.  Russell,  Latrobe,  Pa. 
Laity. — G.  F.  Kiehl,  M.  Soxman. 

Rev.  A.  B.  Koplin,  Elk  Lick,  Pa. 

"     F.  A.  Edmonds,  Berlin,     " 
Laiiij. — J.  Musser. 

"        Frederick  Fox  (Theological  Student,  Cinn.). 

Rev.  D.  H.  Reiter,  Stoystown,  Pa. 

"     C.  Cort,  Altoona,  " 

"  Geo.  H.  Johnson,  Somerset,  " 
Laity. — n.  L.  Baer. 

"         A.  Beam,  .Jenner  ><j  Roads,  " 

E.  H.  Dleffeubacher  (F.  &  M.  Col.). 


Ministers  of  other  Evangelical  Denominations. 

Rev.  J.  M.  Olmstead,  D.D.,       Presbyterian, 

"  H.  E.  Spayd, 

"  Jonathan  Edwards,  D.D., 

"  Mr.  Baker, 

"  L.  Olmstead, 

"  H.  Bielefeld, 

"  David  Malin,  D.D. 

"  John  U.  Glinther, 

"  W.  E.  Schenck,  D.D., 

"  M.  B.  Grier, 

♦'  John  W.  Grier, 

"  F.  Hendricks, 

"  W.  W.  Latta, 

"  F.  W.  Porter, 

"  Samuel  J.  Baird,  D.D., 

"  James  Clark,  D.D., 

"  James  H.  Baird, 

"  W.  J.  Mann,  D.D.,  Evangelical  Lutheran. 

"  E.  Hutter, 

**  Joseph  A.  Seiss,  D.D., 

"  M.  Sheeleigh, 

'«  Charles  P.  Krauth,  D.D., 


Ixiv  HISTORICAL   INTRODUCTION. 

Rev.  J.  S.  Reninger,  Lutheran. 

"     Jacob  Dahlman,  Reformed  Dutch. 

"     Charles  Becker,  " 

"    E.  S.  Porter,  D.D., 

"    J.  T.  Cooper,  D.D.,  United  Presbyterian. 

"     W.  W.  Barr, 

"    Wesley  Kenney,  Methodist  Episcopal. 

"     ^y.  G.  Robinson,  " 

"     Charles  Cook,  D.D., 

"     A.  Atwood,  " 

"     G.  W.  Smiley,  Evangelical  Reformed. 

"     Dr.  G.  0.  Glavis,  Evangelical  Alliance. 
Rt.  Rev.  Alonzo  Potter,  D.D.,  Protestant  Episcopal. 
Rev.  K.  Goddard,  D.D., 

"    E.  De  Schwelnitz,  Moravian. 


HISTORICAL    INTRODUCTION. 


IXT 


B. 


LIST  OF  DECEASED  MINISTERS 

OF    THE 

GEEMAN   EEFOEMED  CHUECH, 

WITH  THEIR  AGES  AND  DATE  OF  DEATH. 


§v  fieb.  Isaac  f .  '§.dtn,  piambburg,  ©gio. 


Antes,  Henry 

Alsentz,  John  George 

Alleborn,  Jacob 

Aurandt,  John  Dietrich. 

Altermatt,  J.  B 

Althouse,  John 

Albert,  John  E 


B. 

Bochm,  John  Philip 

Bartholomaeus,  Dominicus.. 

Bechtel,  John 

Brandmillcr,  John 

Bucher,  John  Conrad 

Boehm,  Charles  Lewis 

Boos,  William 

Becker,  D.D.,  Christian  L... 

Blumer,  Abraham , 

Beecher,  Jacob 

Boyer,  Jacob 

Begeman,  Augustus  L.  W. .. 

Boetticher,  F.  W 

Brunner,  Martin 

Beussel,  Herman 


1755 
1769 


1831 


1850 


1749 
1759 
1777 
1777 
1780 
1786 


1818 
1822 
1831 


71 


1849 


Brown,  D.D.,  John 

Bibighaus,  D.D.,  Henry. 

Bonnell.  W.  Wilson 

Bayer,  J.  A 

Buettner,  Ph.  D.,  J.  G... 

Briicker,  Peter 

Bear,  Jacob ' 

Becker,  D.D.,  Jacob  C... 
Baumunk,  John 


1850 
1851 
1850 


C. 

Chitara,  Ludwig 

Christman,  Jacob 

Comingoe,  Bruin  Romcas. 

Cares,  John 

Carey,  Joel 

Crooks,  David 

Carroll,  Andrew 


D. 

Dorstius,  G.  H 

Dillenberger,  John  Jacob. 

Du  Bois,  Jonathan 

Dallicker,  Frederick 

Dubbendorff,  Samuel 


1854 
1855 
1858 
1858 


1790 
1810 
1842 
1843 
1849 
1858 
1857 


1774 

1799  61 

1800  .. 


Ixvi 


HISTORICAL   INTRODUCTION. 


Dechant,  John  Peter 

DieflFenbach,  Jacob 

Dechant,  Jacob  William. 

DiefiFenbach,  Henry 

Dreyer,  John  H 

Dieffenbacher,  Jacob  F.. 
Descombes,  Jacob 


E. 


Ernst,  John 

Eisenberg,  Peter. 
Evans,  Nathan.... 


Frankenfeldt,  Theodore.. 
Faber,  John  Theobold.... 
Faber,  John  Christopher. 

Felix,  John 

Faust,  Benjamin 

Faber,  John  Theobald.... 

Fries,  Yost  Henry 

Funk,  Henry 

Fisher,  llichard  Adams.. 


G. 

Goetschius,  .John  Heni-y. 

Gross,  John  Daniel 

Gerber,  John 

Gueting,  George  Adam... 

Gobrecht,  John  C 

Gloninger,  Philip 

Gebhard,  John  Gabriel... 

Geistweit,  George 

Graves,  Dietrich 

Gobrecht,  John 

Gerber,  J 

Giesy,  Henry 

Gerhardt,  John  Henry... 

Geiger,  Jacob 

Guldin,  John  C 


H. 

Heger,  .John  Frederick 

Hock,  John  Jacob 

Hochreutner,  John  Jacob. 

Henop,  Frederick  L 

Helffenstein,  John  C.  A 

Hendel,  D.D.,  William 


.a 


1824 

1825 

18 

1838 

1840 

1842 

1845 


1804 
1804 
1848 


175 

1788 

179G 


1832 
1833 
1839 
1855 
1857 


1740 
1793 


1812 
1815 
181G 
1826 
1831 
1833 
1834 
1840 
1845 
184G 
1848 
1863 


1720 
1737 
1748 
1784 
1790 
1798 


GO 


26 


Helfrich,  John  Henry 

Hoffman,  Daniel 

Hauck,  William 

Hiester,  William 

Hillegas,  .John 

Helffenstein,  Jonathan 

Hautz,  Anthony 

Hoffman,  James 

Hoffmeier,  John  Henry 

Helffenstein,  Charles 

Hinsch,  Lebrecht  L 

Hangen,  Jacob  W 

Hendel,  Jr.,  D.D.,  William. 
Herman,  D.D.,  Frederick  L. 

Herman,  Frederick 

Hiestand,  Henry 

H elfr ich,  John 

Hoffeditz,  D.D.,  Theodore  L. 

Hassinger,  David 

Hoffeditz,  T.  C.  W 

Heffelfinger,  David 

I. 

Ingold,  John  William 

Ibecken,  Herman  G 

Irvine,  Matthew 


Kidenweiler,  Rudolph. 

Knaus,  Charles 

Knoebel,  Hartman 

Kieffer,  Daniel  G.  H.... 

Koch,  Henry 

Keller,  Abraham 

Keller,  John 

Kessler,  Christian 

Keyes,  N.  A 

Keller,  Jacob  B 

Kooken,  John  R 


L. 


Langc,  Charles 

Lischey,  Jacob 

Leydich,  John  Philip 

Lupp,  Ludwig 11798 

Lentz,  Andrew |l812 

La  llos,  Joseph 

Long,  David 

Jjcrch,  Daniel  B 

La  Ptos,  Jacob 


HISTORICAL  INTRODUCTION. 


Ixvii 


M. 


Martin,  

Miiller,  Frederick  Casimir.... 

Miller,  John  Peter 

Mann, 


Muck,  David 

Miller,  Henry 

MiddlekauiF,  Solomon  S 

Moschop,  F.  G 

Mayer,  D.D.,  Lewis 

Mertz,  David 

Miller,  John  C 

Mahnenschmidt,  John  Peter. 

N. 


Nevelling,  John  W.  G. 

Neal,  Benjamin  T 

Netcher,  Francis 


0. 

Oehl,  John  Jacob  . . 
Otterbein,  William. 
Osborn,  Truman.... 


P. 

Pernisius,  Paul  Peter.... 
Pauli,  Philip  Reinhold.. 

Pomp,  Nicholas 

Porter,  Louis  11 

Plassman,  Frederick  W. 

Pauli,  William 

Pomp,  Thomas 


R. 

Rothenbiihler,  Frederick 

Reiger,  John  Earth 

Riess,  Jacob 

Rauch,  Christian  Henry 

Rahauser,  Jonathan 

Reiter,  William 

Rassman,  Henry 

Runkel,  John  William 

Reighley,  Charles 

Rice,  Henry  L 

Rauch,  Ph.  D.,  Frederick  A. 

Rudy,  John 

Reily,  James  Ross 


1796 
1831 

1838 


1845 


1849 
1849 
1851 
1857 


1844 


1857 


1780 
1813 


1815 
1819 
1834 
1848 
1855 
1852 


1766 
1769 


1817 
1826 
1832 
1832 


1837 
1841 
1842 
1844 


81 


26 


87 


64 


41 


50 


Rahauser,  Daniel. 

Hike,  John 

lleber,  Joel  L 

Reinecke,  John... 


S. 

Schertlein,  John  Ferd..., 
Steiner,  John  Conrad... 
Stapel,  Casper  Michael. 

Schwope,  Benedict 

Steiner,  Conrad 

Suther,  Samuel 

Schlatter,  Michael 

Stock,  Philip 

Stoy,  William 

Senn,  Jacob 

Stahlschmidt,  John  C... 

Schafi'uer,  Henry  B 

Sanders,  John  L 

Staehr,  Samuel 

Strickland,  George 

Shade,  Jacob  B , 

Swigert,  Peter 

SchoU,  Jacob 

Stahley,  Stephen 

Stump,  Frederick  R 

Stump,  William 

Sonnedecker,  Henry  .... 

Stem,  Franklin  D 

Stump,  Adam 

Shearer,  David 

Strassburger,  .John  A... 
Smaltz,  John  H 


T. 

Toberbiller,  Frederick.. 
Torsiliius,  Peter  Henry. 

Templeman,  Conrad 

Theus, 

Troldenier,  George 


U. 

Ungcrer,  John  J. 


Vock,  Ludwig  Ferd.... 
Vaudcrsloot,  Fred.  W. 
Van  Dyke,  Hamilton.. 


1847 
1855 
1856 
1859 


1740 
1762 
1763 
1771 
1782 
1788 
1790 


1801 
1818 
1829 
1830 
1840 
1843 
1844 
1846 
1846 
1847 
1850 
1850 
1851 
1851 
1851 
1850 
1857 
1860 
1861 


1738 
1740 
1761 
1775 
1800 


56 


74 


46 


1831  58 
1834  30 


Ixviii 


HISTORICAL   INTRODUCTION. 


Van  Linge,  Jacob 

Vandersloot,  Fred.  E. 

W. 


Wuert,  John  Conrad 

Weiss,  George  Michael , 

"Wirtz,  John  Com-ad 

Witner,  John  George 

Wallauer,  George 

Weikel,  John  H 

Waldschmid,  John. 

Weyberg,  D.D.,  Casper  D. 

Weimer,  Jacob 

Winkhaus,  John  Herman., 

Wagner,  Daniel 

Willy,  Bernhard  F , 

Weber,  John  William 

Wiestling,  Jacob  H 


1845 


1744 

1762 
17G3 
1779 


1781 
1786 
1790 
1790 
179.3 
1810 
1810 
1816 
1826 


62 


Weyberg,  Samuel 

Wack,  John  Jacob 

Wack,  Casper 

Webb,  William  C 

Winebrenner,  Christian. 

Wack,  George 

Weisz,  George 


3^ 


1833 


60 


Y. 


Young,  Daniel 

Young,  Andrew  S. 

Z. 


Zufall,  John 

Zulich,  J«hn 

Zeiser,  J.  Nicholas. 
Zerbe,  Henry  K 


1839 
1849 
1858 
1856 
1859 


1831 
1848 


1769 
1821 
1840 
1840 


87 
37 

80 
66 


35 
37 


33 


HISTORICAL  INTRODUCTION.  Ixix 

c. 

LETTER  OF  REV.  DIETRICH  WILLERS. 


Fayettk,  New  York,  January  9,  1863. 
To  "  The  General  Convention  of  the  German  Reformed  Church,"  Phila- 
delphia. 

Reverend  and  dear  Fathers  and  Brethren: — I  congratulate  you 
Tipon  the  highly  important  object  of  your  meeting,  .the  Celebration  of  the 
Tercentenary  Anniversary  of  the  existence  of  the  Heidelberg  Catechism. 

I  am  s(jrry  that  I  cannot  be  in  your  midst.  My  advancing  age  will  not 
permit  me  in  the  midst  of  winter  to  undertake  this  journey.  But  be 
assured  I  am  in  spirit  with  you,  and  participate  in  your  deliberations. 
May  you  all  enjoy  the  presence  of  our  Lord  -Jesus  Christ ! 

In  addressing  you,  I  am  not  about  to  give  a  description  of  Frederick  III., 
called  the  Pious,  as  he  well  deserved,  the  Elector  of  the  Palatinate,  nor  of 
Caspar  Olevianus  and  Zacharias  Ursinus,  the  compilers  of  the  Heidelberg 
Catechism,  whose  names  have  descended  with  renown  to  posterity ;  nor  of 
the  city  of  Heidelberg  and  its  University  near  the  delightful  shores  of  the 
Nockar ;  nor  of  the  history  of  the  origin  and  progress  of  the  Catechism  and 
its  translation  into  Hebrew,  ancient  and  modern  Greek,  Latin,  Low  Dutch, 
Spanish,  French,  English,  Italian,  Bohemian,  Polish,  Hungarian,  Arabic, 
and  Malay,  besides  the  numerous  German  editions ;  nor  will  I  write  about 
its  introduction  in  the  heart  of  Germany,  Bremen,  Switzerland,  Hungary, 
Poland,  France,  England,  Scotland,  and  particularly  in  the  Netherlands. 
All  this  has  been  done  by  far  abler  pens  than  mine  by  our  great  divines  on 
both  sides  of  the  Atlantic,  and  will  be  spread  before  the  General  Conven- 
tion during  its  sessions.  It  is  my  intention  only  to  write  concerning  the 
intrinsic  value  of  the  Catechism. 

The  intrinsic  value  of  our  Catechism  has  not  been  diminished  by  the 
lapse  of  time.  It  met  with  opposition  at  the  beginning  from  the  Church  of 
Rome  and  from  our  sister  Church  the  Lutheran,  on  account  of  its  views  on 
the  Lord's  Supper.  The  Arminians  opposed  it  because  they  supposed  they 
discovered  there  that  which  it  did  not  contain — the  doctrine  of  predestina- 
tion. Emperors,  kings,  princes,  arrayed  themselves  against  its  propagation. 
Men  of  learning  and  erudition  in  Church  and  State  opposed  its  leading  doc- 
trines. Thaplogians,  ecclesiastical  writers,  as  well  as  courtiers,  used  their 
influence,  tm-ough  published  books  and  pamphlets,  either  to  suppress  or 
diminish  the  influence  of  the  Heidelberg  Catechism.  Those  that  wore  the 
crown,  the  purple,  and  the  mitre,  endeavored  to  overthrow  its  influence  by 
edicts,  menaces,  and  the  power  of  the  sword.  But  all  was  in  vain.  God 
was  on  our  side.  The  Elector-Palatine,  Frederick  III.,  trusted  in  God  and 
in  the  promises  of  His  Lord  and  Saviour  .Jesus  Christ,  as  he  affirmed  before 
the  emperor  and  the  assembled  princes.  He  defended  his  Catechism  on 
account  of  its  agreement  with  the  word  of  God,  and  made  this  defence  with 
such  force  that  August  of  Saxony,  in  the  Imperial  Assembly,  cried  out,  with 
enthusiasm,  "Fritz,  you  are  more  pious  than  all  of  us  put  together!" 

What  a  beautiful  illustration  was  this  pious  prince  of  the  good  which 
can  be  accomplished  by  men  in  high  position  when  influenced  by  religious 
principles !     Their  influence  may  not  only  extend  over  countries,  but  even 


IXX,  HISTORICAL   INTRODUCTION. 

over  continents.     They  are  suns  dispersing  light  and  warmth  over  the  whole 

earth, beacons  throwing  their  light  far  out  upon  the  sea.    The  Catechism, 

thus  favored  by  the  adoption  and  influence  of  princes  and  potentates,  was 
carried  by  our  fathers  to  this  "Western  Hemisphere, — the  garden  of  the 
world.  Persecution  had  only  aided  in  its  propagation.  As  boisterous  waves 
fall  powerless  for  harm  against  the  rock-bound  shore,  and  only  make  it 
thereby  more  prominent,  so  persecution  left  the  Catechism  unharmed, 
although  it  directed  the  attention  of  the  religious  world  to  its  beauty  and 
simplicity.  To-day  you  celebrate  its  Tercentenary  victory,  and,  you  must 
confess,  "  Victories  are  easier  to  be  celebrated  than  to  be  won."  The  pre- 
paration for  a  victory  often  requires  centuries,  and  the  wheels  of  time 
accomplish  what  seem  to  be  numberless  revolutions  before  the  object  is 
attained. 

The  intrinsic  value  of  the  Catechism  is  specially  seen  in  the  precious 
doctrines  it  contains.  It  is  a  mine  surcharged  with  precious  metals.  We 
do  not  always  see  the  shining  metal  on  its  surface,  but,  on  examining  the 
interior  with  the  lamp  of  faith,  we  find  how  beautifully  it  displays  the 
doctrines  of  salvation  ;  and  frequently  the  same  are  seen  swimming  on  the 
surface  like  costly  merchandise.  There  are  answers  in  our  Catechism  far 
surpassing  in  beauty  those  in  any  other  symbolical  book :  such,  for  instance, 
as  the  26th,  27th,  and  54th.  The  language  approximates  that  of  inspiration 
as  it  was  employed  by  prophets  and  apostles.  The  very  faith  and  spirit  of 
the  apostolic  age  breathe  in  these  answers.  However  more  leai-ned  we 
may  be  than  our  fathers,  we  must  confess  that  they  had  more  faith  in  a 
Divine  Providence,  more  confidence  in  their  Redeemer,  and  a  higher  idea 
of  the  Church  than  we  of  the  present  age  possess.  Had  we  the  faith  of  the 
fathers  of  the  Reformation,  our  Church  would  receive  greater  blessings 
from  above.  When  we  read  the  answers  referred  to,  we  see  a  faith,  in  all 
its  splendor  and  ardent  love  for  the  Saviour,  such  as  Paul  shows  in  Romans 
viii.  38,  39.  In  Ursinus  and  Olevianus  there  was  an  apostolic  faith, — the 
same  invincible  faith  that  dwelt  in  Martin  Luther  when  he  said,  before 
entering  Worms,  "  And  if  there  were  as  many  devils  in  the  city  as  tiles 
upon  the  roofs,  yet  would  I  enter.'' 

The  first  answer  contains  the  marrow  of  the  whole  Christian  religion, 
the  doctrine  of  redemption,  which  is  the  centre  of  Christianity ;  the  con- 
soling doctrine  of  preservation,  and  the  comforting  assurance  through  the 
Holy  Spirit  of  our  everlasting  salvation,  the  care  of  the  heavenly  Father 
for  all  Christians,  extending  even  to  every  hair  of  our  head ;  Christ  as 
Lord,  Master,  and  Sovereign  over  our  body  and  soul.  Indeed,  the  whole 
blessed  Trinity  is  here  unveiled  as  an  essential  part  of  our  religious  belief. 
Divine  Providence  is  so  explained  in  the  Catechism  that  the  Christian  can 
rest  assured  that,  at  all  times  and  in  all  places,  he  stands  under  the  control 
of  his  heavenly  Father,  through  Christ  his  Saviour.  The  54tlf  answer  is 
like  a  tower  for  our  protection  and  a  bulwark  for  our  defence  against  all 
powers  of  earth  and  all  assaults  of  hell.  The  Son  of  God  is  Lord  and 
Sovereign  over  His  Church  ;  He  gathers  it  as  a  hen  gathers  her  brood  under 
her  wings ;  He  defends  it  by  His  gospel  and  spirit ;  He  is  a  living  wall 
around  His  people,  an  impregnable  bulwark ;  He  preserves  them  to  Him- 
self, preserves  believers  in  body  and  soul.  Out  of  the  whole  human  race 
He  chooses  His  Church,  and  even  from  the  beginning  to  the  end  of  the 
world  He  chooses  its  members  to  everlasting  life,  agreeing  in  true  faith,  and 
every  Christian  must  believe  that  "I  am  and  forever  shall  remain  a  living 
member  thereof."  With  such  a  prop,  relying  on  such  an  anchor,  the  true 
believer  can  never  be  lost.  This  doctrine  is  worth  more  than  all  the  wealth, 
and  possessions  of  the  world. 


HISTORICAL   INTRODUCTION.  Ixxi 

The  Heidelberg  Catechism  was  a  common  bond,  uniting  the  different 
branches  of  the  German  Relbrmed  Clinrcli,  encircling  those  who  held  to  the 
doctrines  of  Calvin  and  Zwingli ;  a  belt  encompassing  large  portions  of  the 
globe, — Germany,  Switzerland,  France,  Poland,  Hungary, — and  of  sufficient 
elasticity  to  take  in  our  land.  Well  may  it  be  called  a  Church-Confession. 
Though  neither  Arminian,  nor  Predestinarian,  nor  Pelagian,  nor  Episco- 
palian, nor  Puritan,  yet  if  we  take  the  w(;rd  Reformed  in  its  most  extended 
sense,  as  including  all  Protestant  Churches  who  differ  from  Dr.  Martin 
Luther  on  his  views  on  the  Eucharist,  they  may  all  subscril)e  to  its  doc- 
trines and  teachings.  The  Catechism  of  Luther,  besides,  is  somehow  con- 
nected with  the  Heidelberg  Catechism,  since  the  latter  really  breathes  a 
Melanchthonian  spirit  in  accord  with  the  Augsburg  Confession,  to  which  the 
Elector  Frederick  HI.  subscribed,  and  to  which  also  Calvin  gave  his  sig- 
nature when  at  Strasburg.  The  Catechism  may  be  received  by  those  of 
different  shades  of  belief,  the  Arminian  finding  support  in  the  oTth,  40th, 
and  42d  questions,  the  Predestinarian  in  the  1st  and  54th,  and  the  Pelagian 
in  the  87th  (which  excludes  all  from  the  kingdom  of  salvation  who  do  no 
good  works)  and  the  89th  (where  the  free  will  of  man  is  brought  in^ 
exercise).  The  Episcopal  Church  finds  satisfactory  nourishment  in  the 
doctrine  of  the  Father,  Son,  and  Holy  Ghost  (laid  down  in  Questions  7,  8, 
120,  59,  29,  30,  60,  and  91),  in  the  doctrine  of  the  Sacraments  and  the  Ten 
Commandments.  As  the  Puritans  profess  to  follow  the  pure  word  of  God, 
they  can  find  this  in  the  Heidelberg  Catechism,  since  all  the  doctrines  rest 
on  the  Holy  Scriptures.  Well  may  it  be  called  a  Biblical  Catechism,  as  its 
authors  lal)ored  to  have  no  other  foundation  for  its  doctrines  save  the  words 
of  holy  writ.  The  Catechism,  so  far  as  its  doctrines  are  concerned,  may 
be  said  to  have  as  its  motto — The  word  of  God,  the  whole  word  of  God,  and 
nothing  but  the  word  of  God.  It  places  no  reliance  on  vague  an<l  uncertain 
traditions  as  such.  It  allows  no  change  in  its  doctrines,  unless  they  should 
be  shown  contradictory  to  the  word  of  God.  This  was  the  spirit  of  the 
Elector-Palatine,  the  pious  Frederick  III.,  when  before  the  Diet  at  Augs- 
burg (vide  Nevin  on  the  Catechism,  page  66),  he  said,  "As  for  his  Cate- 
chism, it  was  all  taken  from  the  Bible,  and  so  well  fortified  with  marginal 
proof-texts  that  it  had  not  yet  been  overthrown,  and  he  had  good  hope  never 
would  be  in  all  time  to  come.  If  any  one  could  show  it  wrong  from  the 
Holy  Bible,  which  he  now  held  in  his  hands,  he  was  ready  to  hear  him, 
great  or  small,  friend  or  foe."  It  seems  as  though  the  Elector  had  been 
animated  with  the  prophetic  spirit,  and  had  seen  through  the  veil  hiding 
the  future,  when  he  exclaimed,  "He  had  good  hope  it  never  would  be  over- 
thrown in  all  time  to  come."  The  Catechism  is  to-day  your  Tercentenary 
guest,  and  in  the  very  recital  of  its  victories  it  says  to  you,  "Welcome,  com- 
panions of  my  victory,  welcome  to  the  festival  and  all  its  blessings!" 

Wherever  the  German  Reformed  Church  plants  her  standard,  wherever 
the  footprints  of  her  confessors  shall  appear,  the  Catechism  must  be  found. 
As  long  as  the  German  Reformed  Church  shall  endure  (and  I  both  hope 
and  believe  its  doctrines  will  stand  until  the  end  of  the  world,  until  the 
sand-glass  of  time  has  run  out,  and  the  morning  of  the  Resurrection  haa 
arrived),  so  long  will  the  Heidelberg  Catechism  be  known,  and  will  spread 
its  Church  life  and  light  over  grateful  millions,  who  have  been  brought 
through  its  instructions  to  the  green  pastures  of  everlasting  life. 

The  Catechism  begins  with  the  lowest  state  of  man  and  advances  to  his 
highest  earthly  glory.  After  showing  that  the  Christian's  greatest  comfort 
is  in  Christ  (Question  1),  it  descends  to  a  consideration  of  the  depth  of 
human  depravity,  treating  of  the  purity  of  the  original  creation  of  man, 
his  apostasy  and  departure  fi-om  God,  his  alienation,  from  God,  and  the 


Ixxii  HISTORICAL   INTRODUCTION. 

necessity  of  regeneration — of  a  new  creation  in  Christ  Jesus.  Whilst  it 
shows  man  in  the  deep  gulf  of  human  misery,  it  also  assists  him  out  of  the 
same,  through  the  glorious  doctrine  of  regeneration  in  Christ  Jesus.  Faitli 
in  the  promises  of  God  is  required,  and  also  in  the  meritorious  services  of 
the  lledeemer,  and  it  gives  the  catholic  undoubted  Christian  faith  in  the 
words  of  the  Apostolic  Confession,  which  may  be  called  the  root,  germ,  and 
development  of  a  Christian's  faith.  The  doctrine  of  Father,  Son,  and  Holy 
Ghost  is  then  explained :  The  Father  is  the  source  and  foundation,  so  to 
speak,  of  the  Holy  Trinity, — the  Creator,  Preserver,  and  Governor ;  the 
fcon,  coequal  with  the  Father  in  nature,  is  the  Mediator  between  God  and 
man, — our  Redeemer  ;  the  Holy  Ghost  is  the  Bearer  ( Trdger)  of  all  divine 
blessings  to  the  Church.  Justification  by  foith  is  the  cardinal  doctrine  of 
the  whole  book, — salvation  by  grace,  not  ]jy  good  works.  Faith  is  worked 
in  us  by  the  Holy  Spirit,  through  the  gospel,  and  is  confirmed  by  the  holy 
Sacraments. 

Our  Symbol  tells  us  what  God  does,  but  draws  no  line  marking  out 
where  divine  agency  ceases  and  human  efforts  begin.  The  Sacraments  are 
"  holy,  visible  signs  and  seals,"  and  they  really  give  what  they  signify. 
G5od  works  flow  from  Christian  faith  as  a  river  from  its  source.  '  The  tree 
implanted  into  Christ,  the  sweet  root  of  Jesse,  must  bring  forth  blossoms 
and  fruits.  The  Christian,  assisted  by  the  Holy  Ghost,  can  fulfil  the  Ten 
Commandments  and  every  commandment  by  love  to  God.  He  loves  to 
commune  with  God,  and  prayer  is  the  genuine  sign  of  his  piety  ;  and  in  no 
form  can  he  express  his  spiritual  and  temporal  wants  better  than  in  that 
prayer  of  all  prayers, — The  Lord's  Prayer. 

This  is  the  beautiful  division  of  our  Catechism :  1,  man's  misery  ; 
2,  man's  redemption ;  3,  man's  gratitude  to  God  for  his  deliverance  from 
misery  through  the  performance  of  good  woi-ks.  As  a  spiritual  hymn  has 
it :  "  Durch  Dich  bin  Ich  erst  Mensch  geworden,  Mein  Loben  wird  verklart 
durch  Dick"  The  Evangelical  Lutheran  Catechism  begins  with  the  Ten 
Commandments, — shows  man  what  he  ought  to  do  before  he  has  been  granted 
power  to  do  it.  The  Heidelberg  Catechism  closes  with  the  Ten  Command- 
ments and  prayer,  which  duties  the  Christian  can  perform  after  having  ob- 
tained the  pardon  of  his  sins  through  Christ,  being  adttpted  into  the  divine 
family  as  a  royal  son  or  daughter  of  God.  Thus  our  Catechism  is  adapted 
for  the  instruction  of  believing  catechumens.  These  express  confidence  in 
the  Redeemer  already  in  the  lirst  answer.  They  are  considered  there  as 
belonging  to  Him.  The  Church  brought  them  to  Christ.  They  were 
initiated  into  His  holy  Church  with  all  her  blessings.  In  Holy  Baptism 
they  became  the  property  of  the  Holy  Trinity.  They  were  brought  from 
the  arms  of  an  earthly  father  to  those  of  the  heavenly  Father, — to  the  bosom 
of  the  Redeemer;  from  the  nourishing  breast  of  an  earthly  mother  to  that 
of  the  Church,  where  the  blessed  gifts  of  the  Holy  Spirit  abound. 

The  Heidelberg  Catechism  is  suited  to  the  greatest  divine,  and  at  the 
same  time  to  the  simplest,  honest  soul.  Well  could  some  of  our  old  theolo 
gians  use  it  as  a  text-book  in  the  instruction  of  their  students  of  divinity  ; 
for  therein  may  the  greatest  theologian  make  thorough  researches  as  to  the 
doctrines  of  the  Creation  and  Preservation  of  man,  of  the  divine  govern- 
ment and  redemption  through  Christ,  of  the  Church  and  her  Sacraments. 
All  the  essential  doctrines  of  Christianity  f^re  contained  in  its  pages.  And 
the  fathers  of  our  Church  were  moved  by  the  right  spirit  when,  at  the 
Synod  of  Mifflinburg  in  1828,  they  compelled  our  Professors  of  Theology 
to  say  in  their  oath  "that  they  in  their  accepted  office  would  adopt  and 
maintain,  as  the  foundation  of  all  instruction,  the  inviolable,  divine 
authority  of  the  Holy  Scriptures,  and  the  truth  of  the  doctrine  of  the  Hei- 


HISTORICAL   INTRODUCTION.  Ixxiii 

delberg  Catechism  in  its  cKsence."  This  m:iies  our  Symbolic  book  a  thoo- 
logical  text-book  in  our  German  Reformeil  Seminary  on  this  side  of  the 
ocean.  That  our  confessional  Standard  contains  one  polemical  question  (80), 
and  yet  another  (-ii)  failing  in  proper  explanation,  this  is  no  matter  for 
surprise  when  we  consider  the  imperfection  of  all  human  labors  under  the 
eun. 

The  Catechism  breathes  a  conciliatory  and  pacific  spirit.  It  takes  a 
middle  course,  on  the  doctrine  of  the  Lord's  Supper,  between  the  views  of 
Zwingli  and  Luther,  has  aMelanchthouian  character,  and  labors  particularly 
to  promote  the  best  feelings  of  friendship  and  love,  yea,  even  of  union,  be- 
tween the  German  Keformed  and  Lutheran  Churches  agreeing  in  the  Augs- 
burg Confession.  That  Jesus  Christ  is  really  present  in  the  Lord's 
Supper, — this  is  a  doctrine  in  which  German  Reformed  and  Lutherans  can 
unite. 

Our  Symbolical  Book  is  adapted  to  all  grades^  and  conditions  of  life. 
Potentates,  kings,  and  princes  have  been  educated  in  its  blessed  doctrines, 
sitting  at  the  feet  of  pious  teachers,  even  as  peasants  and  day-laborers  and 
"  them  of  low  degree."  It  has  a  home  in  the  icy  regions  of  the  north  and 
under  the  burning  sun  of  the  south.  Taking  its  origin  in  the  east,  it  has 
followed  the  apparent  course  of  the  king  of  day  over  to  the  west.  It  has 
travelled  from  the  Weser  to  the  Seine,  from  the  Alps  and  Apennines  to  the 
Rocky  Mountains  of  America  and  the  golden  shores  of  Calitornia. 

At  this  Tercentenary  Celebration  every  minister  should  labor  to  revive 
the  family  customs  of  our  venerated  fathers.  When  divine  service  was 
closed,  the  children  were  questioned  at  home  as  to  the  text  and  contents  of 
the  sermon,  and  were  examined  in  their  Catechism.  Besides  their  parochial 
schools  during  the  week,  they  had  a  parochial  school  at  home.  Blessed 
custom !  May  it  not  be  revived  ?  The  Catechism  must  receive  its  first 
support  in  the  family,  if  it  shall  prosper  in  the  Church.  We  have  our  Sun- 
day-schools; but  the  books  of  the  Sunday-School  Union  do  not  cultivate  the 
Church-spirit  of  our  denomination.  We  want  a  Sunday-school  library  for 
ourselves,  and  we  want  a  love  for  the  Catechism  inculcated  in  the  hearts  of 
the  young.  Besides  the  IIeidell)crg  Catechism,  we  have  a  Catechism  for 
Sundav-schools,  .by  Rev.  Dr.  P.  Sehaif,  based  on  the  same,  which  will  be  of 
excellent  service  if  carefully  used.  The  same  may  ho  said  of  Dr.  Kevin's 
book  on  the  Heidelberg  Catechism.  The  Bible,  Catechism,  and  Ilymn- 
Book  should  be  used  in  all  our  families,  and  then  all  will  be  well. 

Finally,  let  us  show,  during  the  year,  our  duty  to  the  Church,  in  free- 
will offerings.  We  have  reason  to  be  thankful  to  the  Church,  which,  by  the 
Bible  and  CVitechism,  has  led  us  to  the  Saviour.  If  all  portions  of  our  Church 
would  give  according  to  their  ability,  avc  should  be  able  to  establish  a  new 
Professorship  in  our'Scminary,  and' to  aid  largely  in  the  cause  of  Domestic 
and  Foreign  >  Missions,  and  thus  we  could  propagate  the  Catechism  by  our 
offerings. 

Our  Catechism  has  been  an  unspeakable  blessing  to  the  Church  fn- three 
hundred  years.  New  countries  have  not  been  conquered  under  its  influence, 
but  millions  of  souls  have  through  it  been  conquered  for  Cln-ist  their 
Mediatorial  King,  and  before  we  begin  the  journey  of  another  century  with 
our  Catechism — a  journey  the  end  of  which  none  of  us  shall  see — let 
us  mark  well  the  advice  of  the  Psalmist  (xlviii.  12,  15):  "Walk  about 
Zion,  and  go  round  about  her  :  tell  the  towers  thereof.  Mark  ye  well  her 
bulwarks,  consider  her  palaces  ;  that  ye  may  tell  it  to  the  generations  fol- 
lowing." 

Wishing  you  all  the  blessing  of  the  Most  High  God  on  your  Convention, 
I  remain,' with  due  respect  and  love,  your  friend  and  brother, 

D.  WiLLERS 


OPENING   SERMON. 


By  rev.  SAMUEL  R.  FISHER,  D.D. 

CHAMBERSBUKG,  PA. 


OPENING  SERMON. 

§g  ^tb.  ^amncl  %  Jbbcr,  §.§.,  of  (fbambfrsbnrg,  |a. 


"  How  shall  we  escape,  if  lue  neglect  so  great  salvation  ?" — IIkb.  ii.  3. 

The  inquiry  of  the  text  is  one  of  deep  interest  and 
solemnity.  It  addresses  itself  to  every  class  and  condition 
of  men,  who  come  within  the  reach  of  the  influences  of 
the  gospel.  It  applies  to  them,  not  only  as  individuals, 
but  also  in  their  collective  and  associated  capacity,  what- 
ever particular  form  that  may  assume.  Hence  it  is  pecu- 
liarly applicable  to  us,  in  the  circumstances  in  which  we 
are  at  present  assembled.  "We  have  come  together,  as  the 
representatives  of  the  German  Keformed  Church  in  the 
United  States,  for  the  purpose  of  inaugurating  the  scries  of 
solemnities,  the  observance  of  which  has  been  ordered  by 
her  highest  judicatories,  in  honor  of  the  adoption  and  pub- 
lication of  the  Heidelberg  Catechism,  which  took  place  just 
three  hundred  years  ago,  in  the  Palatinate,  under  the 
authority  of  the  Elector  Frederick  IH. 

The  text  naturally  suggests  three  points,  which  may 
profitably  engage  our  attention,  though  briefly,  at  the 
present  time : — 

I.  Tlte  great  salvation,  which  we  as  a  Church  enjoy. 

II.  Tlie  duty  devolving  iqwn  lis  in  view  of  this  great  salvation; 
and 

.,  III.   The  consideration  with  which  the  observance  of  this  duty 
is  enforced. 

I.  The  first  point,  then,  to  which  our  attention  is  invited, 
is,  TJie  great  salvation,  ivhich  we  as  a  Church  eiyoy. 

3 


OPENING    SERMON. 

The  term  salvation,  in  its  most  common  acceptation,  as 
used  in  the  gospel,  means  deliverance  from  a  state  of  sin 
and  its  consequences,  and  restoration  to  the  enjoyment  of 
the  peace  and  favor  of  God.  In  the  text,  it  does  not  refer 
60  much  to  this  salvation  itself,  as  to  the  peculiar  facilities 
possessed  for  arriving  at  a  knowledge  of  its  nature  and  our 
absolute  need  of  it,  and  appropriating  its  special  provisions 
to  our  own  particular  cases.  That  this  interpretation  is 
correct,  will  appear  from  a  brief  consideration  of  the 
context. 

In  the  chapter  immediately  preceding  that  of  the  text, 
the  apostle  dwells  upon  the  superiority  of  Christ,  as  a 
messenger  sent  from  God,  above  every  one  who  had 
appeared  before  him  in  a  similar  capacity.  In  view  of  this 
superiority,  he  infers,  in  •the  chapter  before  us,  the  duty 
of  giving  the  more  earnest  heed  to  the  things  which  we 
have  heard,  lest  at  any  time  we  should  let  them  slip ;  and 
then,  by  way  of  enforcing  this  duty,  he  refers  to  the  fact, 
that  the  word  spoken  by  angels  (that  is,  by  the  prophets 
and  teachers  of  the  Old  Testament  dispensation)  was  stead- 
fast, and  every  transgression  and  disobedience  received  a 
just  recompense  of  reward,  and,  in  view  of  it,  proposes  the 
solemn  inquiry  of  the  text:  "jHbiW  shall  we  escape,  if  we 
neglect  so  great  salvation  T' 

The  question  naturally  arises,  What  are  the  particular 
ingredients  which  constitute  the  great  salvation  which  we 
as  a  Church  enjoy?    In  reply  to  this  question,  I  remark: — 

1.  In  the  first  place,  that  we  are  favored  with  all  the 
blessings  and  privileges  of  the  gospel,  which  are  enjoyed, 
in  common,  by  all  Christian  denominations  in  this  highly 
favored,  though  at  present  greatly  afflicted,  land.  We  have 
the  means  of  grace  in  rieh  and  glorious  abundance.  We 
have  the  Bible  in  our  possession  to  read  and  examine  for  our- 
selves. It  is  translated  into  a  language  which  all  our  peoj)le 
understand.  "We  are  furnished  with  a  variety  of  facilities 
for  arriving  at  a  proper  knowledge  of  its  contents,  in  the 
way  of  commentaries  and  books  of  instruction  and  devo- 

4 


OPENING    SERMON. 

tioa.  We  enjoy  God's  holy  Sabbaths,  with  all  the  blessings 
and  privileges,  which  are  peculiar  to  them  in  a  Christian 
land.  We  are  favored  with  the  instructions  of  a  stated 
ministry,  with  the  administration  of  tlie  holy  sacraments, 
and  with  all  the  means  of  grace,  legitimately  belonging  to 
the  Church  as  instituted  by  God.  In  this  respect,  we  are 
highly  favored,  as  much  so  as  any  other  member  of  the 
great  sisterhood  of  Christian  Churches. 

2.  In  the  second  place,  I  remark,  that  we  possess  in  the 
Heidelberg  Catechism,  as  the  only  symbolical  book  of  re- 
cognized authority  in  the  Church,  a  summary  of  the  Christian 
faith  of  singular  excellence  and  worth.  Other  Churches 
have  their  symbols  of  faith.  These  are  by  no  means  desti- 
tute of  their  excellencies.  There  are,  however,  certain 
features  about  the  Heidelberg  Catechism,  which  lead  us  to 
prefer  it  above  every  other  symbol  of  faith. 

We  admire  the  deep  earnest  tone  which  underlies  its 
whole  construction.  It  seizes  fast  hold^ipon  the  spirit,  and 
fails  not  to  inspire  every  earnest  mind  with  feelings  and 
sentiments  of  deep  devotion.  The  reader  feels,  in  perusing 
it,  that  he  is  grappling  with  solemn  realities,  in  which  he 
himself  has  a  special  personal  interest. 

To  us  it  is  a  strong  recommendation  of  the  book,  as  a 
system  of  religious  instruction,  though  this  has  been  made  a 
ground  of  objection  by  some,  that  it  invariably  recognizes 
the  catechumen  as  being  in  the  Covenant  and  Church  of 
God.  Most  other  books  of  a  similar  character  deal  with 
catechumens  as  though  they  were  outside  of  the  Church, 
and  impart  their  instruction  with  a  view  to  induce  them  to 
enter  it,  and  prepare  them  for  enjoying  its  privileges.  The 
Heidelberg  Catechism,  however,  regards  the  catechumen  as 
already  in  the  Church  by  baptism,  and  deals  with  him  as 
one  recognizing  and  desiring  to  claim  and  enjoy  the  privi- 
leges of  this  relation.  The  system  of  Christianity  which  it 
recognizes  is  accordingly  what  is  technically  called  the  edu- 
cational system.  It  regards  Christianity,  in'  its  distinctive 
features,  as  a  growth,  which  has  its  commencement,  in  the 


OPENING   SERMON. 

case  of  the  children  of  Christian  parents,  in  early  child- 
hood, and,  under  a  proper  religious  training,  gradually 
develops  itself  until,  as  the  child  attains  to  the  years  of 
accountability,  it  feels  induced  under  its  influence  to  come 
forward  and  claim  for  itself  the  privileges  which  belong  to 
its  relation  to  the  Church.  This  is  fully  in  accordance  with 
such  divine  precepts  as  bear  directly  upon  the  duties  of 
Christian  parents  towards  their  children.  "Train  up  the 
child  in  the  way  he  should  go ;  and  when  he  is  old  he  will 
not  depart  from  it."  "And,  ye  fathers,  provoke  not  your 
children  to  wrath ;  but  bring  them  up  in  the  nurture  and 
admonition  of  the  Lord." 

But,  in  addition  to  all  this,  no  one  of  correct  principles 
can  fail  to  honor  the  Heidelberg  Catechism  for  its  peaceful 
and  truly  catholic  spirit.  Whilst  it  shuns  not  to  give  spe- 
cial prominence  to  all  the  cardinal  doctrines  of  the  gospel, 
such  as  the  fall  of  man  and  consequent  depravity  of  human 
nature,  the  utter  hopelessness  and  helplessness  of  man  in 
his  fallen  condition,  the  necessity  of  regeneration,  and  of 
repentance  and  faith  in  the  Lord  Jesus  Christ  in  order  to 
salvation,  the  intimate  union  of  believers  with  Christ,  the 
vicarious  nature  of  the  atonement,  the  true,  real  spiritual 
character  of  the  sacraments,  and  the  necessity  of  good 
works,  in  reference  to  which  all  evangelical  Christian 
denominations  are  agreed,  it  carefully  avoids  all  those  non- 
essential points  in  regard  to  which  different  opinions  pre- 
vail, and  at  the  same  time  expresses  itself,  even  in  respect 
to  the  cardinal  doctrines  of  Christianity,  in  such  a  way  as 
not  to  furnish  any  real  ground  of  offence  to  any  truly 
candid  mind.  In  but  a  single  instance  does  it  indulge  in 
the  use  of  seemingly  harsh  language;  and  that  is  when, 
speaking  of  the  Romish  mass,  it  pronounces  it  an  accursed 
idolatry,  which  phraseology  itself,  history  tells  us,  was  not 
in  the  Catechism  as  originally  composed,  but  was  intro- 
duced for  certain  local  reasons  some  time  after  its  adoption. 
In  this  respect  it  presents  a  striking  contrast  to  the  spirit 
which  pervades  the  great  body  of  the  earlier  symbols  of 


OPENING   SERMON. 


the  Christian  faith  in  tlie  Protestant  Churches,  and  which 
not  unfrequently  express  themselves  in  harsh  terms,  and 
sometimes  even  invoke  the  curse  of  God  upon  those  who 
differ  from  their  teachings.  The  prevailing  spirit  of  the 
Heidelberg  Catechism  is  truly  catholic.  Whilst  it  makes 
no  compromise  with  sin  or  any  of  the  enemies  of  righteous- 
ness, it  breathes  a  spirit  of  peace  and  good  will  to  all  who 
profess  to  love  the  Lord  Jesus  Christ. 

The  possession  of  such  a  symbol  of  faith  must  be  re- 
garded by  us  as  no  small  boon,  for  which  we  are  under 
special  obligations  to  the  Great  Head  of  the  Church. 

3.  In  the  third  place,  I  remark,  as  still  another  ingredient 
entering  into  tlie  great  salvation  which  we  as  a  Church 
enjoy,  that  God,  in  His  providence,  has  been  pleased  to  con- 
tinue us  in  existence  as  a  branch  of  His  militant  Church, 
during  a  period  of  three  hundred  years,  and  to  preserve 
unto  us  our  precious  sj^mbol  of  faith  intact  even  unto  the 
present  day.  It  is  true,  that  in  the  fatherland  our  mother 
Church  has,  through  political  influences,  become  to  a  great 
extent  merged  into  a  general  ecclesiastical  organization, 
known  as  the  Evangelical  Church,  and  that  even  in  this 
country,  the  little  vine  which  was  transplanted  hither  some 
one  hundred  and  thirty  years  or  more  ago,  is  still,  from 
various  causes  not  necessary  to  enumerate,  a  comparatively 
small  branch;  yet  we  are  gratified  to  know  that  of  late 
years  what  remains  of  the  Church  in  the  fatherland  has 
become  greatly  revived,  and  is  beginning  to  assume  and 
assert  its  distinctive  life  and  character  with  peculiar  power 
and  force;  and  none  of  us  are  ignorant  of  the  progress 
which  our  Church  in  this  country  has  made  in  the  last 
quarter  of  a  century,  and  of  the  special  tokens  of  promise 
which  now  distinctly  mark  her  future. 

Some  years  ago,  also,  there  was  a  strong  tendency  in  the 
German  Reformed  Church,  especially  in  this  country,  to 
depart  more  or  less  from  her  original  landmarks,  and  to 
throw  aside  her  distinctive  customs  and  usages,  under  the 
mistaken  notion  that  they  were  clogs  to  her  true  spiritual 

F  7 


OPENING   SERMON. 

prosperity.  A  powerful  reaction,  however,  has  taken  place, 
and,  in  the  face  of  much  opposition  from  some  misguided 
ones  who  were  once  within,  and  from  more  without,  she  has 
been  gradually  returning  to  her  original  and  legitimate  posi- 
tion as  a  Church,  and,  as  a  consequence,  her  precious  sym- 
bol of  faith,  the  Heidelberg  Catechism,  is  receiving  more  and 
more  its  proper  honor,  and  the  customs  and  usages  of  the 
Church  are  becoming  more  and  more  restored,  and  the 
prospects  are  most  favorable  to  a  full  and  hearty  return  to 
all  the  rights,  immunities,  privileges,  and  distinctive  fea- 
tures which  belong  to  us  as  a  branch  of  the  Church  of 
Jesus  Christ. 

Surely,  in  view  of  all  the  favors  conferred  upon  us  as  a 
religious  denomination,  to  which  we  have  thus  briefly 
referred,  we  have  every  reason  to  regard  the  privileges  we 
at  present  enjoy  as  constituting  in  our  case  a  great  salvation, 
which  is  the  point  it  was  our  purpose  to  illustrate. 

II.  The  second  point  claiming  our  attention,  as  suggested 
by  the  text,  is.  The  duty  devolving  upon  us,  as  a  Church,  in  view 
of  this  great  salvation. 

The  text  supposes  that  it  is  possible  to  neglect  the  great 
salvation  to  which  it  refers,  and  hence  it  itself  embodies 
one  of  the  most  solemn  forms  of  warning  against  the  con- 
sequences of  such  neglect.  A  failure  to  appreciate  this 
salvation  according  to  its  intrinsic  merits,  and  to  improve 
it  to  the  purposes  for  which  it  has  been  conferred,  consti- 
tutes this  neglect,  and  the  fact  that  a  solemn  warning  is 
presented  against  the  sad  consequences  of  it,  necessarily 
implies  an  obligation  to  attend  to  the  opposite  duty,  as  this 
is  the  only  method  by  which  such  neglect  can  be  avoided. 
What,  then,  is  the  duty  of  the  German  Reformed  Church 
in  view  of  the  great  privileges  it  enjoys? 

1.  I  remark,  in  the  first  place,  that  we  as  a  Church  are 
under  speciail  obligations,  if  we  will  properly  meet  the  re- 
quirements made  at  our  hands,  to  use  every  appropriate 
means  in  our  power  to  make  our  people  more  fully  ac- 
quainted with  the  nature  of  the  privileges  we  enjoy  as  a 


OPENING   SERMON. 

Cliiircli,  SO  that  they  may  appreciate  them  more  highly,  and 
be  prompted  to  give  all  diligence  to  tnrn  them  to  proper 
and  profitable  account.  This  is  one  of  the  great  objects  con- 
templated in  the  Tercentenary  celebration  of  the  adoption 
of  the  Heidelberg  Catechism,  the  series  of  solemnities  con- 
nected with  which  we  are  engaged  in  inaugurating.  The  pro- 
vision which  has  been  made  for  the  reading  of  essays  and  me- 
moirs bearing  upon  the  history  and  genius  of  the  Heidel- 
berg Catechism,  and  for  the  discussion  of  such  topics  re- 
lating to  the  origin,  distinctive  character,  progress,  and  in- 
terests of  the  German  Reformed  Church,  as  they  may  sug- 
gest, looks  decisively  in  this  direction.  To  the  same  effect 
also  are  the  plans  and  measures  which  have  been  adopted 
by  the  Synods  and  the  several  Classes,  for  the  purpose  of 
bringing  the  objects  contemplated  in  the  Tercentenary 
movement  prominently  before  our  people.  Hence  it  has 
been  directed  that  a  special  sermon  shall  be  preached  by 
each  pastor  to  his  people,  on  a  specified  Sunday,  relating  to 
the  history  and  character  of  the  Heidelberg  Catechism,  and 
the  same  subject  is  to  be  repeatedly  brought  to  their  atten- 
tion during  the  year  in  different  appropriate  forms,  l^ot 
only  the  pastors,  but  consistories  also,  and  Sunday-school 
superintendents  and  teachers  and  parents,  are  to  be  en- 
listed in  this  important  work.  If  these  several  plans 
shall  be  faithfully  carried  out,  one  of  the  particulars  enter- 
ing into  the  duty  devolving  upon  us  as  a  Church  will  be 
fully  met. 

2.  This,  however,  does  not,  by  any  means,  cover  the 
whole  of  the  obligations  resting  upon  us  as  a  Church,  in 
view  of  the  special  privileges  we  enjoy.  We  must  not  rest 
satisfied  with  merely  enlightening  our  people  as  to  the 
several  topics  which  are  to  constitute  the  particular  subjects 
of  discussion  and  consideration  during  the  year  before  us ; 
but  we  must  seek  to  elevate  their  standard  of  piety,  and  to 
enlist  their  energies  and  efforts  in  the  promotion  of  vital 
godliness,  and  the  general  advancement  of  the  interests  of 
the  Redeemer's  kingdom.     The  sermons  to  be  preached 


OPENINGl   SERMOX. 

and  the  addresses  to  be  delivered,  as  well  as  tlie  prayers  to 
be  offered,  if  they  shall  be  attended  to  in  the  spirit  contem- 
plated in  the  very  appointment  of  the  present  year  of  spe- 
cial solemnities,  are  all  intended  to  contribute  to  the  pro- 
motion of  this  great  and  important  end.  It  is  felt  that  our 
people  not  only  need  to  be  instructed  in  the  history,  doc- 
trines, and  usages  of  our  Church,  and  thus  be  led  to  form 
an  intelligent  attachment  for  them,  but  also  to  have 
awakened  in  them  a  tone  of  deep  piety  and  entire  conse- 
cration to  the  service  of  God.  Unless  this  is  specifically 
aimed  at  as  an  object  to  be,  in  a  great  measure,  attained  by 
the  different  religious  observances  which  are  to  take  place 
during  the  present  festival  year,  we  shall  come  short  of  the 
duty  devolving  upon  us  as  a  Church,  in  view  of  the  signal 
privileges  we  enjoy. 

3.  But  even  this,  in  connection  with  what  precedes  it, 
does  not  entirely  exhaust  our  duty  as  a  Church  in  the 
highly  favored  circumstances  in  which  we  are  placed.  We 
are  not  only  to  seek  to  spread  intelligence  and  promote  a 
spirit  of  deep-toned  piety  among  our  people,  but  we  must 
also  strive  to  awaken  in  tliem  feelings  of  true  thankfulness 
to  God  for  the  great  mercies  we  enjoy,  such  as  shall  mani- 
fest themselves  in  the  entire  consecration  of  their  property, 
as  well  as  their  hearts  and  lives,  to  the  service  of  their  Re- 
deemer. Hence  it  is  wise,  as  well  as  highly  proper,  that,  in 
the  arrangements  entered  into  for  the  purpose  of  carrying 
forward  the  observances  of  the  present  festival  year,  special 
provision  has  been  made  for  soliciting  the  free-will  offerings 
of  the  people  to  the  cause  of  the  Redeemer,  and  thus  to 
afford  them  an  opportunity  to  manifest  their  feelings  of 
thankfulness  by  contributing  to  the  various  objects  of  be- 
nevolence. The  privilege  is  to  be  extended  to  all,  and  yet 
the  offering  is  expected  to  be  free.  None  are  to  be  over- 
looked, but  nothing  is  to  be  done  by  constraint.  This  is 
the  true  spirit  in  which  to  solicit  the  gifts  of  benevolence. 
The  objects  claiming  remembrance  are  many  and  various ; 
still,  those  who  may  not  be  able  or  willing  to  give  to  all 

10 


OPENING    SERMON. 

are  to  be  at  perfect  liberty  to  select  for  tliemselvcs  tlic  par- 
ticular objects  to  whicli  their  gifts  sliall  be  appropriated. 
It  should,  however,  whilst  every  one  is  to  be  left  to  his  own 
free  choice  as  to  whether  he  will  contribute  or  not,  be  a 
special  object  aimed  at  in  the  labors  of  the  present  year, 
to  make  every  one  not  only  feel  it  to  be  his  duty,  but  also 
to  claim  it  as  his  privilege,  to  give.  In  this  way  should  we 
as  a  Church,  if  we  will  manifest  a  becoming  spirit  of  thank- 
fulness, by  a  united  and  general  eiibrt  during  the  year  be- 
fore us,  erect  a  monument  of  gratitude  to  God,  worthy  of 
the  occasion,  and  that  shall  stand  as  a  praiseworthy  exam- 
ple to  coming  generations. 

Our  limits  will  not  allow  us  to  dwell  further  upon  the 
particular  duty  devolving  upon  us  as  a  Church  in  view  of 
our  great  privileges.  What  has  been  said  must  suffice,  and 
has  been  designed  to  be  merely  suggestive  rather  than 
exhaustive. 

III.  It  remains  yet  to  attend  briefly  to  the  consideration 
with  which  the  observance  of  this  duty  is  enforced ;  and 
this,  it  must  be  admitted,  is  the  strongest  possible. 

Kas  a  Church  we  are  faithful  in  carrying  out  the  objects 
contemplated  in  the  present  Tercentenary  movement,  we 
may  confidently  expect  the  most  happy  consequences  to  re- 
sult to  us  as  a  branch  of  the  true  Church  of  Jesus  Christ. 
The  movement  is  one  which,  we  are  fully  persuaded,  if 
carried  forward  in  its  legitimate  spirit,  cannot  fail  to  meet 
with  the  approbation  of  God ;  and  with  His  approbation 
resting  upon  our  efl:orts,  Ave  have  every  thing  hopeful  to 
exj^ect.  If  we  strive  earnestly,  not  only  to  make  our 
people  better  acquainted  with  the  history  and  genius  of  the 
German  Reformed  Church,  and  with  its  peculiar  doctrines 
and  customs,  and  thus  lead  them  to  appreciate  them  more 
highly  and  cherish  them  more  warmly,  l)ut  also  seek  dili- 
gently to  promote  among  them  a  spirit  of  fervent  piety  and 
entire  consecration  to  the  service  of  God,  and  elicit  their 
benevolent  activities  in  the  way  of  free,  liberal,  and  gene- 
ral contributions  to  the  cause  of  Christ,  we  shall  most  cer- 

11 


OPENING   SERMON. 

tainly  continue  to  live,  and.  prosper  as  a  Chnrcli.  "We  shall 
not  only  increase  in  numbers,  but  also  in  influence  and 
power  for  good.  Our  people  will  become  intelligent,  de- 
vout, active,  and  efficient  servants  of  the  living  and  true 
God.  They  have  as  strong  intellects  and  as  warm  hearts 
as  any  other  class  of  societj^,  and  all  that  is  needed  to  make 
them  powerful  for  good,  is  to  bring  them  under  proper  in- 
fl.uences.  We  have,  then,  every  thing  to  gain,  as  a  Church, 
from  the  faithful  discharge  of  the  duties  devolving  upon 
us  in  view  of  our  distinguishing  privileges  and  mercies. 

But  this  is  not  all  that  is  embraced  in  the  consideration 
enforcing  the  fixithful  observance  of  our  duty  as  a  Church. 
A  failure  to  discharge  this  duty  must  be  disastrous  to  us. 
This  view  of  the  case  is  set  forth,  in  the  strongest  possible 
terms,  in  the  inquiry  of  the  text.  If  those  who  lived  under 
the  Old  Testament  dispensation  and  failed  to  improve  the 
comparatively  scanty  privileges  they  enjoyed,  met  with 
their  just  recompense  of  reward,  how  shall  we  escape,  who 
are  so  highly  favored  in  point  of  privileges,  if  we  neglect 
so  great  salvation?  Escape,  in  case  of  neglect,  is  wholly 
impossible.  Our  ruin  is  inevitable.  "We  may  drag  out  a 
sickly  existence,  as  a  denomination,  for  some  time  to  come, 
but  our  eventual  entire  overthrow  will  most  certainly  occur. 
Our  doom  is  sealed.  Destruction  must  most  assuredly 
overtake  us. 

Better  also,  we  may  still  add,  that  we  had  never  vowed, 
than  that  having  vowed  we  should  fail  to  pay.  Better  that  we 
had  never  enjoyed  our  distinguishing  privileges,  than  that 
having  enjoyed  them  we  should  fail  to  appreciate  and  im- 
prove them.  Better  that  we  had  never  resolved  to  enter 
upon  the  solemn  observances  of  the  festal  season  before  us, 
than  that  having  entered  upon  them  we  should  fail  to  carry 
them  out  in  their  true  spirit  and  meaning.  Our  privileges 
increase  our  responsibilities,  and  our  condemnation  is  cor- 
respondingly aggravated  when  these  responsibilities  fail  to 
be  faithfully  met. 

Let  us,  then,  dear  brethren,  one  and  all,  assembled  as  we 

12 


OPENING   SERMON. 

are  for  the  purpose  of  inaugurating  tlie  series  of  solemni- 
ties, the  observance  of  whicli  has  been  assigned  us  as  a 
Church  during  the  coming  year,  enter  upon  them  under  a 
deep  sense  of  their  importance  and  of  the  great  responsi- 
bility which  they  involve.  Let  us  endeavor  to  impress 
ourselves  with  a  consciousness  of  our  insufficiency  by  our 
unaided  powers  to  carry  forward  successfully  the  work 
committed  to  our  hands ;  and  let  us  look  earnestly  and  con- 
fidently to  Him  from  whom  all  our  help  must  come,  for  His 
constant  presence,  guidance,  and  assistance  in  all  the  duties 
that  shall  devolve  upon  us.  If  we  enter  upon  and  carry 
forward  the  work  before  us  in  this  spirit,  there  is  no  ground 
to  fear  that  our  labor  of  love  shall  be  lost.  Our  hearts, 
as  individuals,  shall  be  cheered,  and  strengthened,  and 
blessed ;  and  our  Church  shall  indeed  arise  and  shine,  the 
glory  of  the  Lord  being  truly  risen  upon  her. 


13 


UNDYING  LIFE  IN  CHRIST. 


By  prof.  J.  W.  NEVIN,  D.D. 

LANCASTER,  PA. 


UNDYING  LIFE  IN   CHRIST. 

gig  Irof.  |.  m.  ^tbin,  p.p.,  f  ancasln-,  |!a. 
"  Jesus  Christ  the  same  yesterday,  and  to-day,  and  forever." — Heb.  xiii.  8. 

The  text  looks  immediately  tq  what  goes  before,  though 
not  just  in  the  way  implied  by  our  common  Engli.sh  ver- 
sion. This  seems  to  refer  the  previous  exhortation  to  the 
example  of  those  who  were  still  living,  as  teachers  and 
rulers  in  the  Church,  and  whose  life  is  there  characterized 
as  having  its  aim  or  end  in  Christ,  who  is  always  the 
same.  Jiut  the  reference  in  the  original  is  plainly  not 
to  these,  but  to  former  teachers  and  rulers — among  them 
the  blessed  martyrs  Stephen  and  James — men  who  had 
continued  steadfast  in  their  faith  to  the  last,  and  were  now 
gone  to  inherit  its  rewards ;  so  that  it  would  give  the 
meaning  better  to  say:  "Remember  them  which  have  had 
the  rule  over  you ;  who  have  spoken  mito  you  the  word  of 
God;  whose  faith  follow,  considering  the  issue  of  their 
conversation  or  life;"  that  is,  fixing  your  attention  on  the 
fact  that  they  held  the  beginning  of  their  confidence  stead- 
fast unto  the  end.  Then  it  follows  as  an  independent  pro- 
po.sition:  "Jesus  Christ  is  the  same  yesterday,  and  to-day, 
and  forever;"  the  full  meaning  of  which,  in  its  relation  to 
the  aftecting  exhortation  going  before,  can  be  more  easily 
felt  than  expressed,  while  it  becomes  the  occasion  at  once 
also  for  the  solemn  caution  in  the  next  verse:  "Be  not 
carried  about  with  divers  and  strange  doctrines,"  The 
force  of  it  in  both  directions  will  come  more  fulh'  into 
view  as  we  go  on  to  consider  now  the  great  subject  itself 
which  it  ofters  to  our  contemplation — the  sameness,  con- 
stancy, AND   ABIDING    PERPETUITY    OF    ClIRIST,   IN    CONTRAST 

17 


UNDYING   LIFE   IN   CHRIST. 

WITH    THE    MUTABILITY  AND  VANITY  OF  THE    WORLD    IN    EVERY 
OTHER  VIEW. 

We  say,  of  the  world  in  every  other  view;  because  it  is  as 
belonging  to  tlie  world,  and  forming  part  of  its  life,  that 
our  Lord  Jesus  Christ  is  here  exhibited  for  our  considera- 
tion. It  is,  indeed,  only  in  virtue  of  His  divine  nature  that 
He  possesses  the  "power  of  an  endless  life,"  to  such  extent 
as  to  be  the  same  yesterday,  to-day,  and  forever ;  but  still 
it  is  not  of  His  divinity  separately  considered  that  the  text 
must  be  understood  to  speak,  but  of  His  divinity  rather 
as  joined  with  His  humanity  in  the  constitution  of  His 
Mediatorial  Person,  through  which  He  became  joined  at 
the  same  time  with  our  general  human  existence,  and  incor- 
porated thus  into  the  life  and  being  of  the  world.  It  is  not 
of  the  Word,  as  "the  same  was  in  the  begiuning  with  God," 
that  this  declaration  of  unchanging  sameness  is  made,  but 
of  the  Word  made  jiesh;  not  of  the  Son  of  Grod,  considered 
simply  in  His  eternal  generation,  as  born  of  the  Father  be- 
fore all  time — "by  whom  also  He  made  the  worlds" — but 
of  the  Son  of  God,  born  of  the  Virgin  Mary,  by  the  power 
of  the  Hol}^  Ghost,  into  the  very  bosom  of  His  own  creation, 
so  as  to  become  the  deepest  principle  of  its  history  through 
all  time.  It  is  the  Man,  Christ  Jesus,  who,  in  the  midst  of 
this  ev-er-rolling,  ever-changing  s^'stem  of  things  which  we 
call  the  world,  stands  forth  sublimely  to  the  gazing  admira- 
tion of  faith  as  "the  same  yesterday,  to-day,  and  forever." 

The  general  relation  which  Christ  holds  to  the  world  in 
this  view  is  twofold.  He  is  in  Himself  what  the  world  is 
not,  and  has  no  power  ever  to  be  aside  from  His  person; 
but  He  is  this,  at  the  same  time,  not  for  Himself  simply,  but 
for  the  world  also,  which  is  thus  brought  to  find  in  Him  its 
own  last  end  and  only  perfect  sense.  What  is  a  relation 
thus  of  opposition  and  contrast,  in  one  vicAV,  becomes  every- 
where, in  another  view,  a  relation  at  the  same  time  of  in- 
ward correspondence  and  agreement.  Both  aspects  of  the 
case  must  be  taken  together,  to  make  our  apprehension  of 
it  in  any  way  complete. 

18 


UNDYIXG   LIFE   IN    CHRIST. 

L  There  is  such  a  rohitioii  of  opposition  and  correspond- 
ence, in'  the  first  place,  between  Christ  and  the  world  re- 
garded as  a  mere  system  of  nature.  This  is  the  nearest  and 
most  immediate  view  we  can  take  of  the  general  sense  of 
the  text. 

It  belongs  to  the  very  idea  of  what  we  call  nature,  that 
it  should  be  subject  everywhere  to  fluctuation  and  change. 
Things  in  this  fomi  are  what  they  are  not,  by  standing 
still,  but  by  being  rather  in  a  perpetual  flow.  They  come 
and  go,  appear  and  disappear,  continually,  in  the  same 
instant;  and  such  stability  as  they  may  seem  to  have  in 
any  case  is  never  the  sameness  exactly  of  the  same  things, 
but  the  same  show  only  of  diftcrent  things  that  follow  each 
other  in  restless  succession.  Such  constancy  as  the  world 
has  in  this  form  is  its  inconstancy.  Its  very  being,  we 
may  say,  is  an  everlasting  ceasing  to  be;  like  the  image 
thrown  from  the  face  of  a  mirror,  which  holds  only  in  the 
vanishing  process  of  its  own  perpetual  reproduction, 
thi'ough  each  following  moment  of  its  apparent  duration. 

In  this  broad  view,  the  fleeting,  transitory  character  of 
the  world  is  not  simply  represented  to  us  in  the  more  out- 
ward, palpable  changes  that  are  alwa3\s  taking  place  in  the 
course  of  nature.  These  indeed  are  fraught  with  lessons 
of  wisdom  on  the  subject,  which  only  the  most  careless  can 
fail  to  consider  and  la}^  to  heart.  The  rolling  seasons  and 
circling  years  are  here  full  of  instruction.  Flowing  brooks 
and  changing  forests,  the  flowers  of  spring  and  the  colored 
leaves  of  autumn,  all  have  a  voice  to  remind  us  that  the 
"fashion  of  this  world  passeth  away."  All  around  us,  and 
all  within  us,  viewed  in  such  merely  physical  light,  is 
adapted  to  force  home  upon  u^  the  thought  that  the  world 
of  nature  is  vain,  and  our  own  life,  as  comprehended  in  it, 
all  the  while  hastening  to  an  end.  It  is  a  perpetual  round 
throughout  of  repetition  and  change,  in  which  the  whole 
creation  may  be  heard  falling  in  with  that  old  burden' of 
the  Preacher:  "Vanity  of  vanities;  vanity  of  vanities ;  all 
is  vanity."     But  it  is  not  simply  in  these  outward  changes 

19 


UNDYING   LIFE   IN    CHRIST. 

of  form  and  state,  we  say,  that  tlie  unsubstantial,  unabiding 
character  of  the  world,  as  we  now  have  it  under  consider- 
ation, challenges  our  most  thoughtful  regard.  For  an 
earnestly  reflecting  mind,  it  is  something  which  is  felt  to 
reach  far  bej'ond  such  appearances,  and  to  enter  into  the 
universal  constitution  of  nature  itself. 

As  compared  with  its  more  ephemeral  forms  of  existence, 
we  sometimes  think  of  the  earth  itself  as  abiding  forever, 
and  talk  of  its  everlasting  hills  and  mountains  and  seas ; 
but  in  truth  there  is  no  room,  philosophically  speaking,  for 
any  such  distinction  as  this ;  and  when  we  are  brought  to 
commune  more  closely  with  the  life  of  nature,  we  are  made 
to  feel  that  it  carries  with  it  really  no  force.  The  clouds 
are  no  more  fleeting  in  their  substance  than  the  rocks ;  the 
flowers  are  of  no  more  evanescent  constitution  than  the 
everlasting  hills.  ]^ay,  it  is  in  the  contemplation  precisely 
of  these  apparently  enduring  forms  of  creation,  that  the 
deeply  meditative  spirit  comes  to  its  most  overwhelming 
and  aft'ecting  sense  of  the  emptiness  and  nothingness  of  the 
world  in  itself  considered;  since  the  more  we  consider 
them  the  more  all  are  felt  to  be  apparitional  only,  pheno- 
menal merely,  and  not  substantial ;  signs  and  shadows, 
which  have  their  proper  truth  not  so  much  in  themselvea 
as  in  things  that  lie  beyond  them  in  another  order  of  exist- 
ence altogether. 

In  this  view  it  is  that  the  visible  earth  and  heavens  are 
so  frequently  employed,  in  the  Old  Testament,  to  repre- 
sent, in  the  way  of  contrast,  the  eternal  and  immutable 
nature  of  God.  "  Before  the  mountains  were  brought 
forth,"  says  the  Psalmist,  "  or  ever  thou  hadst  formed  the 
earth  and  the  world,  even  from  everlasting  to  everlasting, 
thou  art  God."  All  sink  into  insignificance  before  Him, 
and  become  as  nothing  over  against  His  power.  "  By  the 
word  of  the  Lord  were  the  heavens  made,  and  all  the  host 
of  them  by  the  breath  of  His  mouth."  In  all  their  visible 
grandeur  they  are  but  the  outward  manifestation  of  His 
invisible  will,  to  which  they  owe  their  being  every  moment, 

20 


UNDYING   LIFE   IN   CHRIST. 

and  which  is  something  infinitely  greater  and  more  enduring 
than  themselves.  "Lift  up  your  eyes  to  the  heavens," 
God  says  hy  the  Prophet,  "  and  look  upon  the  earth 
beneath;  for  the  heavens  shall  vanish  away  like  smoke, 
and  the  earth  shall  wax  old  like  a  garment,  and  they  that 
dwell  therein  shall  die  in  like  manner;  but  my  salvation 
shall  be  forever,  and  my  righteousness  shall  not  be  abo- 
lished." And  again,  more  generally:  "All  flesh  is  grass, 
and  all  the  goodliness  thereof  as  the  flower  of  the  field: 
the  grass  withereth,  the  flower  fadeth;  because  the  Spirit 
of  the  Lord  bloweth  upon  it:  surely  the  people  is  grass. 
The  grass  withereth,  the  flower  fadeth ;  but  the  word  of 
our  God  shall  stand  forever." 

But  the  word  of  the  Lord,  which  is  opposed  in  this  way 
to  the  transitoriness  of  the  world,  is  nothing  less  in  the 
end,  according  to  St.  Peter  (1  Pet.  i.  25),  than  the  word 
of  the  gospel  itself;  and  in  this  character  again  it  is,  as  we 
know,  no  outward  declaration  or  command  simply  pro- 
ceeding from  Jehovah,  but  the  personal  Word,  the  divine 
Logos,  which  in  the  fulness  of  time  became  man  for  us 
men  and  for  our  salvation,  in  the  person  of  our  Lord  and 
Saviour  Jesus  Christ.  "All  things  were  made  by  Him," 
we  are  told,  "and  without  Him  was  not  any  thing  made 
that  is  made;"  and  so  of  Christ  Himself  it  is  said,  with 
reference  to  what  He  was  for  the  world  thus  before  He 
became  man:  "He  is  the  first-born  of  every  creature;  for 
by  Him  were  all  things  created  that  are  in  heaven  and  that 
are  in  earth,  visible  and  invisible,  whether  they  be  thrones, 
or  dominions,  or  principalities,  or  powers;  all  things  were 
created  by  Him,  and  for  Him ;  and  He  is  before  all  things, 
and  by  Him  all  things  consist." 

We  need  not  be  surprised,  then,  to  find  the  full  force 
of  this  relation  ascribed  in  the  New  Testament  to  our 
Saviour  Jesus  Christ,  the  incarnate  Son  of  God,  in  the 
very  same  terms  that  are  used  to  represent  it  in  the  Old 
Testament  as  holding  of  the  infinite  Jehovah  Himself. 
What  He  was  for  the  world  before  He  became  man,  the 

21 


UNDYING   LIFE   IN   CHRIST. 

fountain  of  its  life,  the  foundation  of  its  being,  that  He 
continued  to  be  also  after  He  became  man;  the  work  of  the 
new  creation  taking  up  into  itself  in  this  way  the  work 
of  the  old  creation,  so  as  to  be  only  the  fulfilment,  in  a 
higher  sphere,  of  its  original  purpose  and  sense.  Because 
He  was  the  first-born  of  the  natural  creation  thus  (Col.  i. 
15-18),  He  became  also  the  "  beginning,  the  first-born  from 
the  dead,"  the  principle  of  the  resurrection;  because  all 
things  were  made  by  Him,  and  for  Him,  He  became  also  the 
head  of  His  body,  the  Church,  "that  in  all  things  He  might 
have  the  pre-eminence."  It  is  as  the  Maker  of  the  worlds, 
upholding  all  things  by  the  word  of  His  power  (Heb.  i.  2, 
3),  that,  after  He  had  by  Himself  purged  our  sins,  He  sat 
down  on  the  right  hand  of  the  Majesty  on  high.  In  which 
view  also  the  sacred  writer  does  not  hesitate  to  apply  to 
Him  (Heb.  i.  8-12)  such  strong  language  as  this:  "^Thy 
throne,  0  God,  is  for  ever  and  ever.  Thou,  Lord,  in  the 
beginning  hast  laid  the  foundation  of  the  earth;  and  the 
heavens  are  the  work  of  Thy  hands.  They  shall  perish, 
but  Thou  remainest ;  and  they  all  shall  wax  old  as  doth  a 
garment;  and  as  a  vesture  shalt  Thou  fold  them  up,  and 
they  shall  be  changed:  but  Thou  art  the  same,  and  Thy 
years  shall  not  fail."  So,  after  His  resurrection,  we  hear 
Him  proclaiming  Himself  to  St.  John  in  the  vision  of  Pat- 
mos:  "I  am  Alpha  and  Omega,  the  beginning  and  the 
end,  which  is,  and  which  was,  and  which  is  to  come,  the 
Almighty." 

Thus  is  Christ  in  His  human  character  itself — the  Son 
of  Man  who  is  at  the  same  time  the  Son  of  God — over 
against  the  whole  world  of  nature  in  every  other  view,  the 
same  yesterday,  to-day,  and  forever.  The  ages  come  toge- 
ther in  His  person.  He  is  before  all  things,  and  by  Him  all 
things  consist.  They  change,  but  He  remains  in  the  midst 
of  them  always  the  same ;  for  through  all  their  changes  He 
lives  and  works,  upholding  them  by  the  word  of  His  power. 
Their  mutability  serves,  in  this  way,  to  enforce  the  thought 
of  His  abiding  constancy;  their  vanity  points  continually 

22 


UNDYING   LIFE   IN   CHRIST. 

to  the  fulness  of  immortal  life  in  His  person.  But  the  re- 
lation is  not  one  of  mere  outward  comparison  and  oppo- 
sition. As  thus  different  from  the  world,  Christ  is  at  the 
same  time,  as  we  have  seen,  in  the  most  profound  sense 
one  with  the  w^orld.  He  is  the  principle,  the  original  and 
fountain,  of  its  whole  first  creation ;  and  in  this  character 
He  has  entered  still  more  deeply  into  its  life  through  the 
mystery  of  the  incarnation,  so  as  to  be  now  the  principle 
within  it  of  all  that  is  comprehended  in  the  idea  of  the 
second  creation.  In  this  twofold  view,  then.  He  may  be 
said  to  redeem  the  world  from  its  inherent  vanity,  and  to 
make  over  to  it  the  power  of  His  own  glorious  immortality. 
There  is  such  a  thing,  w^e  know,  as  the  glorification  of 
nature  itself  through  union  with  His  person,  causing  it  to 
pass  forever  beyond  the  conditions  of  vanity  and  change  to 
which  it  is  subject  in  our  present  state.  The  body  of 
Christ  Himself  was  glorified  in  this  way  w^hen  He  rose  from 
the  dead ;  the  bodies  of  His  people,  we  are  told,  shall  here- 
after be  made  glorious  in  like  manner;  and  there  is  to  be 
at  the  last,  in  some  way  which  we  cannot  now  under- 
stand, a  glorification  also  of  the  whole  natural  creation — 
new  heavens  and  a  new  earth  (2  Pet.  iii.  13) — resulting 
from  the  victorious  headship  of  Him  who  is  the  Alpha  and 
the  Omega,  the  first  and  the  last,  the  beginning  and  the 
ending,  of  its  universal  being  and  life.  And  may  we  not  see 
how  the  assurance  and  sense  of  all  this  for  faith  must  go  to 
invest  even  the  world  as  it  now  stands  with  the  freshness 
and  beauty  of  a  new  perennial  life,  such  as  it  can  never 
possibly  have  in  any  other  view  ?  If  it  be  in  the  power 
of  mere  poetry  and  art,  so  to  raise  the  perishable  forms 
of  nature  into  the  sphere  of  the  ideal  that  they  shall 
become  there  in  a  certain  sense  immortal,  how  much 
more  may  it  not  be  possible  for  religion  to  make  all  things 
luminous  with  the  glow  of  a  still  higher  immortality,  by 
joining  them  with  the  thought  of  God,  and  the  undying, 
everywhere  present  grace  and  truth  of  Jesus  Christ! 
n.  This  relation  of  Christ  to  the  world,  however,  comea 

G  23 


UNDYING  LIFE   IN   CHRIST. 

into  still  clearer  view  when  we  ascend  from  the  sphere 
of  mere  physical  existence  into  the  sphere  of  humanity  and 
history,  where  nature  shows  itself  joined  with  self-conscious 
mind,  and  the  world  stands  sublimated  to  its  highest  sense 
in  the  free  personality  of  man. 

The  mutable,  perishing  character  of  the  world  in  this 
superior  order  of  its  existence  is  adapted  to  aifect  us  with 
a  sense  of  its  vanity,  far  beyond  all  that  we  feel  in  con- 
eidering  the  mere  changes  of  nature.  These  last  are  in 
full  harmony  with  the  constitution  to  which  they  belong. 
It  lies  in  the  very  conception  of  nature  that  it  should  be 
made  up  of  endless  parts  and  subsist  by  endless  revolu- 
tion and  change.  That  is  the  law  of  its  being,  which 
shows  it  at  once  to  be  created  for  something  beyond  itself, 
in  whose  presence  it  is  required  always  to  vanish  and  pass 
away.  But  it  belongs  to  the  conception  of  mind  that  it 
should  not  thus  vanish  and  pass  away ;  that  it  should  bring 
unity  into  the  manifold;  that  it  should  fix  the  fleeting  forms 
of  sense  in  firm  and  stable  duration.  In  the  spirit  of  man, 
past  and  future  are  brought  together  in  the  power  of  the 
present — the  transitoriness  of  time  surmounted  in  the  appre- 
hension of  the  infinite.  He  was  made,  we  are  told,  in  the 
image  and  likeness  of  God,  to  be  the  head  of  the  natural 
world  ansd  to  exercise  lordship  over  it  in  every  lower  view — 
to  be  ill  i^  and  of  it  through  his  bodily  organization,  and  yet 
to  be  above  it  at  the  same  time  through  his  intelligence  and 
reason,  disclosing  within  himself  a  new  and  higher  order 
of  life  altogether.  He  was  formed  for  immortality,  and 
all  his  powers  and  capacities  point  to  such  glorious  desti- 
nation. In  his  life  the  past  should  not  be  lost  and  left 
behind,  but  should  perpetuate  itself  always  in  each  suc- 
ceeding portion  of  time;  and  there  should  be  for  him, 
properly  speaking,  no  death.  For  such  an  existence  as  his, 
the  very  thought  of  death  is  something  unnatural,  violent 
—nothing  less,  in  truth,  than  the  most  tremendous  contra- 
diction.^ And,  as  the  life  of  the  individual  man  should 
be  thus  full  and  enduring,  there  should  h&  a  correspond- 

24 


UNDYING    LIFE   IN   CHRIST. 

ing  harmony  and  deathless  unity  also  for  the  life  of  the 
race.  History  should  be  but  the  concord  of  ages,  meeting 
together  in  the  solution  of  the  same  grand  problem  of 
humanity.  ISTation  should  join  hand  in  hand  'svith  nation, 
and  each  generation  live  itself  forward  continually  into  the 
life  of  the  next,  to  carry  out  and  complete,  in  one  uni- 
versal sense,  the  true  idea  of  a  reign  of  truth  and  righteous- 
ness upon  the  earth. 

But  how  different  from  all  this,  alas!  do  we  find  to  be 
now  the  actual  state  of  this  higher  human  creation  !  Sin 
has  entered  into  the  world,  and  death  by  sin ;  and  so  death 
has  passed  upon  all  men,  for  that  all  have  sinned.  That 
which  was  formed  to  be  the  region  of  undying  life  in  the 
world's  constitution  has  become  itself  the  region  of  mor- 
tality and  change ;  in  common  with  the  lower  nature 
around  him,  man  is  made  subject  to  a  vanity  which  was 
not  originally  his  own ;  and  it  is  this  subjection  precisely 
which,  more  than  all  else  for  the  contemplative  spirit, 
causes  the  whole  world  to  seem  empt}^  and  vain.  That 
the  grass  should  wither,  and  the  flower  fade,  is  no  matter 
for  sorrowful  surprise ;  it  belongs  to  their  nature  to  come 
and  go  in  this  way;  but  that  all  flesh  should  be  like  grass, 
and  the  glorious  estate  of  man  as  the  flower  of  the  field 
— that  may  well  be  a  cause  for  sadness  and  lamentation. 
That  a  life  formed  for  immortality  should  be  found  con- 
tinually breathing  itself  out  like  a  vapor  that  appeareth 
for  a  little  time  and  then  vanisheth  away;  that  there 
should  be  room  at  all  to  resemble  it  in  this  way  to  the 
most  evanescent  things  around  us  —  this  indeed  is  some- 
thing over  the  thought  of  which  it  is  not  unnatural  even 
to  shed  tears  of  grief.  Well  might  the  Psalmist  exclaim : 
"  Lord,  make  me  to  know  mine  end,  and  the  measure 
of  my  days,  what  it  is ;  that  I  may  know  how  frail  I  am. 
Behold,  Thou  hast  made  my  days  as  an  handbreadth,  and 
mine  age  is  as  nothing  before  Thee :  verily,  every  man  at 
liis  best  state  is  altogether  vanity.  Surely  every  man 
walketh  in  a  vain  show;    surely  they  are   disquieted  m 

25 


UNDYING    LIFE   IN   CHRIST. 

vain:  lie  lieapetli  up  riches,  and  knowetli  not  who  shall 
gather  them." 

This  vanity  reaches  forth,  at  the  same  time,  into  the 
universal  history  of  the  race.  It  has  made  it  to  be  frag- 
mentary, disjointed,  and  to  a  great  extent  fearfully  cha- 
otic. It  spoils  the  brotherhood  of  nations,  and  breaks  the 
unity  of  ages  and  generations.  Life  is  carried  forward 
from  period  to  period,  it  is  true,  with  some  sort  of  memory 
and  tradition ;  but  it  is  a  shadowy  bond  at  best  which  thus 
connects  the  present  with  the  past,  and  such  as  proves  for 
the  living  in  the  end  only  a  ghostly  communion  with  the 
dead.  "  One  generation  passeth  away,  and  another  gene- 
ration cometh,"  like  the  leaves  of  the  forest,  or  as  shadows 
that  chase  each  other  over  the  autumnal  plain.  It  is  the 
old  wail  of  Moses,  the  man  of  Grod:  "Thou  turnest  man  to 
destruction;  and  say  est,  Return,  ye  children  of  men.  For 
a  thousand  years  in  Thy  sight  are  but  as  yesterday  when  it 
is  past,  and  as  a  watch  in  the  night.  Thou  earnest  them 
away  as  with  a  flood;  they  are  as  a  sleep:  in  the  morning 
they  are  like  grass  which  groweth  up.  In  the  morning  it 
flourisheth,  and  groweth  up ;  in  the  evening  it  is  cut  down, 
and  withereth."  In  this  order  of  mere  nature,  those  who 
have  gone  before  us  into  the  other  world  can  be  thought  of 
only  as  having  been  gathered  into  Sheol,  the  land  of  dark- 
ness, forgetfulness,  and  silence;  and  when  it  is  asked: 
"Your  fathers,  where  are  they?  and  the  prophets,  do  they 
live  forever?"  the  one  same  answer  must  ever  be,  the  ques- 
tion itself  reverberated  from  the  hollow  sides  of  the  tomb. 

In  contrast,  now,  with  all  this,  Jesus  Christ  stands  out  to 
the  vision  of  faith  as  the  same  yesterday,  to-day,  and  for- 
ever, lie  is  so  not  simply  as  God,  but  also  as  man.  The 
general  vanity  of  the  race  extends  not  to  His  person.  As 
He  was  without  sin  Himself,  He  could  not  come  under  the 
power  of  death  except  by  His  own  free  consent;  and  then 
it  was,  as  we  know,  not  that  He  might  remain  in  the  grave 
or  see  corruptioo,  but  that  death  itself  should  be  destroyed 
and  swallowed  up  of  victory,  through  His  glorious  resurrec- 

26 


TNDYIXG    LIFE   IX   CHRIST. 

tion.  In  all  the  time  of  His  humiliation  upou  the  earth  He 
could  say:  "Before  Abraham  was,  I  am;"  and  now  that 
He  reigns  exalted  at  the  right  hand  of  God,  it  is  hut  the 
full  revelation  of  the  majesty  that  lay  hid  in  His  person  in 
the  manger  and  upon  the  cross,  the  bursting  forth  again  of 
the  glory -which  He  had  with  the  Father  before  the  founda- 
tion of  the  world.  His  goings  forth  are  from  of  old,  from 
everlasting;  and  of  His  kingdom  and  righteousness  there 
shall  be  no  end. 

But  what  we  need  most  to  understand  and  consider  is, 
that  in  all  this  He  is  not  simply  distinguished  from  our 
general  human  life  in  every  other  view,  but  comprehended 
in  it  also  in  such  way  as  to  be  for  it  at  large  what  He  is  for 
Himself.  His  relation  to  it  in  this  way  is  more  intimate, 
more  profound,  and  more  comprehensive  than  that  of  its 
natural  root  in  the  first  Adam.  He  is  within  it  the  prin- 
ciple and  centre  of  a  new  creation,  in  the  bosom  of  which 
the  power  of  the  old  curse  is  found  to  be  broken,  the  law 
of  sin  and  death  abolished  and  brought  to  an  end.  There 
is  no  condemnation  now  to  them  that  are  in  Christ  Jesus. 
They  are  redeemed  from  the  vanity  of  this  dying  world ; 
they  have  passed  from  death  unto  life.  Old  things  for 
them  have  passed  away,  and  all  things  have  become  new. 
They  belong  even  here  to  an  economy  or  order  of  exist- 
ence which  transcends  entirely  the  whole  constitution  of 
nature,  the  whole  reign  of  Satan,  the  god  of  this  world;  in 
virtue  of  which  they  may  be  said  to  be  sharers  already  of 
Christ's  immortality,  as  they  are  destined  also  to  reign 
with  Him  hereafter  eternally  iri  heaven.  "In  Him  was 
life,"  we  are  told — life  in  its  fontal,  self-existent  form; 
"and  the  life  became  the  light  of  men" — was  not  simply 
the  origination  of  their  natural  being,  but  passed  over  into 
them  also  as  the  incorruptible  "word  of  God  which  liveth 
and  abidcth  forever."  "Because  I  live,"  the  Saviour  says, 
"ye  shall  live  also."  "Fear  not;  I  am  the  first  and  the 
last:  I  am  He  that  liveth,  and  was  dead;  and,  behold,  I  am 
alive  for  evermore,  Amen ;  and  have  the  keys  of  hell  and 

27 


UNDYING    LIFE    IN    CHRIST. 

of  death."  He  is  not  simply  the  proclaimer  here  of  arj 
outward  doctrine — a  truth  or  fact  holding  beyond  His  own 
person — hut  the  actual  destroyer  of  death,  who  thus  brings 
life  and  immortality  to  light  by  bringing  them  to  pass,  and 
80  causing  them  to  be  where  otherwise  they  could  have 
had  no  place  whatever.  '-I  am  the  resurrection  and  the 
life,"  we  hear  Him  saying — the  whole  power  and  possi- 
bility of  these  things  for  the  human  world:  "he  that  be- 
lieveth  in  me,  though  he  were  dead,  yet  shall  he  live ;  and 
whosoever  liveth  and  believeth  in  me  shall  never  die." 

Holding  such  relation  to  the  world,  it  is  easy  to  see  hoAV 
Christ  becomes  for  the  life  of  humanity,  regenerated  in 
this  way,  such  a  power  of  unity  in  space  and  continuity  in 
time  as  it  cannot  possibly  have  under  any  other  form.  As 
the  deepest  principle  of  it.  He  must  be  at  the  same  time 
the  most  comprehensive  bond  of  its  organization  in  every 
view. 

The  nev/  creation  shows  itself  wider,  thus,  than  all  dis- 
tinctions, whether  of  nature  or  from  sin,  that  belong  to 
the  old.  It  joins  in  one  the  most  distant  nations  of  the 
earth,  and  tunes  into  harmony  the  physical  differences  and 
moral  discords  of  the  whole  human  race.  "He  is  our 
peace,"  says  St.  Paul;  here  again  not  in  a  merely  outward 
way  as  a  teacher  of  peace,  but  as  being  Himself  such  a  new 
organization  of  our  universal  human  life,  as,  by  carrying  it 
beyond  all  these  occasions  of  ditference  and  schism  to  its 
last  ground  in  God,  causes  the  sense  of  them  to  be  over- 
whelmed by  the  feeling  of  that  better  and  far  more  glo- 
rious common  existence,  in  the  power  of  which  they  are 
thus  neutralized  and  brought  to  an  end.  "He  hath  made 
both  one" — it  is  said  of  the  Gentile  and  the  Jew — having 
abolished  in  His  flesh  the  enmity,  to  make  in  Himself  of 
twain  one  new  man — so  making  peace;  and  came  and 
preached  peace  to  you  which  were  afar  off,  and  to  them 
that  were  nigh.  For  through  Him  we  both  have  an  access 
by  one  Spirit  unto  the  Father.  So  universally :  In  Christ 
Jesus  "there  is  neither  Jew  nor  Greek,  there  is  neither 

28 


UNDYING    LIFE   IN   CHRIST. 

bond  nor  free,  there  is  neither  male  nor  female;  but 
Christ  is  all  and  in  all." 

And  what  He  is  for  all  coexistent  states  and  conditions 
of  the  race  in  this  way,  He  is  also  for  its  successive  genera- 
tions in  time.  As  He  joins  the  nations  together,  so  does 
He  bind  the  ages  into  one;  imparting  to  them,  as  it  were, 
a  simultaneous  being  in  the  unity  of  His  own  glorious  life. 

So,  even  in  the  Old  Testament,  the  relation  of  the  right- 
eous to  God  is  represented  as  their  refuge  and  escape  from 
the  vanity  of  the  Avorld,  by  which  they  must  otherAvise  be 
swept  away  as  with  an  overwhelming  flood.  They  are 
housed  in  Him  securely  through  the  ever-rolling  course  of 
years,  according  to  that  grand  declaration  of  the  ninetieth 
Psalm:  "Lord,  Thou  hast  been  our  dwelling-place  in  all 
generations."  Even  in  Sheol  the  patriarchs  are  not  dead; 
have  not  become  a  memory  only  or  a  name ;  have  not  van- 
ished into  Sadducean  vacuity  and  night.  They  live  still, 
in  virtue  of  their  living  union  with  God.  Hence  the  force 
of  our  Saviour's  argument:  "As  touching  the  resurrec- 
tion of  the  dead,  have  ye  not  heard  that  which  was  spoken 
unto  you  by  God,  saying,  I  am  the  God  of  Abraham,  and 
the  God  of  Isaac,  and  the  God  of  Jacob  ?  God  is  not  the 
God  of  the  dead,  but  of  the  living." 

ISTow,  however,  in  Christ  the  power  of  this  unseen  life  is 
made  to  be  something  far  more  full  and  real  for  believers 
than  it  was  before.  The  Old  Testament  saints  had  their 
hidden  abode  in  God,  indeed,  only  through  Him  as  the 
everlasting  Word;  but  it  was  in  anticipation  always  of 
what  was  necessary  to  make  their  life  in  this  form  actual 
and  complete,  namely,  the  coming  of  Christ  in  the  flesh; 
and  so  stood  in  the  character  of  hope  rather  than  in  that 
of  present,  satisfying  fruition.  "These  all  died  in  faith," 
we  are  told  (Heb.  xi.  13,  39,  40),  "not  having  received  the 
promises,  but  having  seen  them  afar  ofl'.  Having  obtained 
a  good  report  through  faith,  they  yet  received  not  the  pro- 
mise ;  God  having  provided  some  better  thing  for  us,  that 
they  without  us  should  not  be  made  perfect."     Abraham 

29 


UNDYING   LIFE   IN   CHRIST. 

accordingly,  in  that  uncompleted  state,  looked  joyfully  for 
the  day  of  Christ  (John  viii.  56) ;  and  he  saw  it,  and  was 
glad.  But  the  "Word,  which  was  only  coming  before,  has 
now  actually  come ;  that  eternal  life  which  was  with  the 
Father  has  been  manifested  through  the  mystery  of  the 
Incarnation;  and,  being  joined  to  it  and  made  one  with  it, 
by  the  power  of  faith,  all  true  Christians  have  in  it  an  im- 
mortality of  existence  that  reaches  through  all  time.  They 
are  said  to  be  in  Christ;  and  the  life  which  they  live  in  the 
flesh  is  not  so  much  their  own  as  that  which  is  lived  into 
them,  through  the  Spirit,  from  His  undying  person.  "We 
are  in  Him  that  is  true,"  says  St.  John,  "even  in  His  Sou 
Jesus  Christ:  this  is  the  true  God  and  eternal  life."  To 
be  so  taken  up  into  Christ  is  itself  to  be  taken  out  of  the 
vanity  of  this  perishing  world,  and  to  be  made  superior  to 
its  revolutions  and  ages.  In  Christ,  the  dead  still  continue 
to  live.  This  itself — and  no  simply  outward  state  in  any 
other  view,  whether  in  hades  or  heaven — is  the  true  con- 
ception of  their  immortality.  It  is  such  an  immortality, 
moreover,  as  includes  in  it  the  full  power  of  the  resurrec- 
tion. "For  if  we  believe  that  Jesus  died  and  rose  again, 
even  so  them  which  sleep  in  Jesus  will  God  bring  with 
Him."  Our  life  now,  on  either  side  of  the  grave,  "is  hid 
with  Christ  in  God;  when  Christ,  who  is  our  life,  shall 
appear,  then  shall  we  also  appear  with  Him  in  glory." 
(Col.  iii.  4.) 

We  believe,  then,  in  the  "communion  of  saints,"  as 
reaching  not  only  to  those  who  yet  live,  but  to  those  also 
who  have  died  in  the  Lord.  When  the  question  is  now 
asked:  "Our  fathers,  where  are  they?  and  the  prophets,  do 
they  live  forever?"  the  answer  is  no  longer  a  doleful  echo 
simply  sounded  back  upon  us  from  their  tombs,  but  a  voice 
from  heaven  rather,  saying:  "Blessed  are  the  dead  which  die 
in  the  Lord  from  henceforth:  yea,  saitli  the  Spirit,  that  they 
may  rest  from  their  labors ;  and  their  works  do  follow 
them."  We  will  not  worship  them;  we  may  not  invoke 
their  intercession  and  help,  as  we  might  be  glad  to  do  if 

30 


UNDYING    LIFE    IN    CHIIIST. 

they  were  still  with  us  liere  on  the  earth ;  but  neither  will 
we  consent  to  think  of  tliem  as  clysian  shadows  only, 
dwelling  beyond  the  clouds,  and  in  no  farther  conanunica- 
tion  with  the  Church  below.  They  are  with  us  still,  not  in 
memory  alone — not  as  having  a  mere  fictitious  immortality 
in  our  minds,  through  the  recollection  of  their  words  and 
deeds — ])ut  as  having  their  common  home  with  us  in  Ilim 
who  is  the  same  yesterday,  and  to-day,  and  forever.  We 
are  come,  in  Him,  to  no  necropolis  simply,  no  voiceless  city 
of  the  dead;  but  "unto  the  city  of  the  living  God,  the 
heavenly  Jerusalem,  and  to  an  innumerable  company  of 
angels ;  to  the  general  assembly  and  church  of  the  first- 
born, which  are  written  in  heaven,  and  to  God  the  Judge 
of  all,  and  to  the  spirits  of  just  men  made  perfect."  We 
join  in  waking,  active  worship,  around  the  throne  of  God, 
with  the  glorious  company  of  the  apostles,  the  goodly  fel- 
lowship of  the  prophets,  and  the  noble  army  of  martyrs,  as 
well  as  with  the  holy  Church  throughout  all  the  world.  And, 
at  this  time  especially,  may  we  not  be  allowed  to  say  that 
we  join  in  worship  also  with  the  founders  and  spiritual 
heroes  of  our  own  Reformed  Zion,  the  end  of  whose  conver- 
sation we  are  noAV  called  upon  to  consider,  that  we  may  be 
stirred  up  afresh  to  follow  their  faith  ?  Is  it  too  bold  a 
thought,  that  in  the  midst  at  least  of  that  "  great  cloud  of 
witnesses"  with  which  we  are  surrounded  from  all  ages  in 
the  heavenly  world,  the  spirits  also  of  such  men  as  Luther 
and  Zuingli,  the  stern  Calvin  and  the  meek  Melancthon, 
Olevianus  and  Ursinus,  and  that  great  and  good  prince 
whose  name  still  lives  for  us  embalmed  and  enshrined  in 
the  Heidelberg  Catecliism  as  Frederick  the  Pious,  may 
even  now  be  looking  down  upon  us  with  kindred  sym})athy 
and  delight,  and  taking  part  in  these  devotional  solemnities 
as  their  own  ?  What  is  the  narrow  chasm  of  three  hundred 
years  for  the  Spirit  of  Jesus  Christ,  whose  wonder-working 
province  it  is  to  overcome  all  separations  both  in  time 
and  space  ?  What  are  whole  centuries  of  death,  in  Him 
who  is  the  true  Life ;  the  Alpha  and  Omega  of  God's  crea- 

31 


UNDYING   LIFE   IN    CHRIST. 

tion ;  the  vanquisher  of  the  curse  that  lay  upon  the  world 
through  sin ;  who  holds  in  His  hand  now  the  keys  of  hades 
and  the  grave ;  and  in  whom,  thus  risen  from  the  dead 
and  made  head  over  all  things  to  the  Church,  His  saints 
have  their  common  habitation  and  home  through  all 
generations  ? 

HI.  Once  more  :  Jesus  Christ  is  the  same  yesterday,  to- 
day, and  forever,  as  being  the  absolute  fountain  of  all  truth 
and  reason  for  men,  so  that  there  can  be  neither  certainty 
nor  stability  in  the  intellectual  world,  under  any  view,  ex- 
cept as  it  is  ruled,  ordered,  and  actuated  everywhere  from 
His  presence  and  by  His  Spirit. 

So  much  lies  at  once  in  the  character  which  belongs  to 
Him  as  the  everlasting  Word.  He  is,  in  this  view,  as  we- 
have  already  seen,  the  beginning  or  principle,  and  so  of 
course  the  universal  reason  also,  of  the  whole  creation.  He 
is  the  thought  of  God,  which  finds  utterance  in  the  general 
constitution  of  the  world ;  and  He  is  the  source  at  the  same 
time  of  all  the  power  of  tliinking  in  a  created  form,  by 
which  it  is  possible  for  this  thought  to  be  in  any  measure 
perceived  or  understood.  It  enters  into  the  very  concep- 
tion, however,  of  all  such  created  and  dependent  reason, 
that  it  should  be  in  itself  liable  to  error,  and  so  exposed  to 
variation  and  change ;  and  this  is  a  liability  which,  in  such 
a  world  as  ours,  must  necessarily  run  into  all  sorts  of  actual 
aberration  and  lapse  from  the  truth.  To  these  imperfec- 
tions and  disorders,  then,  whether  proceeding  from  the 
weakness  of  nature  or  the  power  of  sin,  Christ  stands  op- 
posed as  the  original,  independent  Logos,  with  whom  there 
is  "no  variableness  nor  shadow  of  turning;"  while  He 
offers  Himself  to  us,  at  the  same  time,  as  being  here  again 
the  only  proper  and  sufHcient  complement  of  our  wants, 
and  the  principle  of  all  true  light  within  us,  both  for  this 
world  and  for  that  which  is  to  come. 

This  vanity  of  our  intellectual  and  moral  life  is,  of  all 
vanities  to  which  we  are  subject,  in  some  respects  the  most 
mournful  and  sad;  for  it  meets  us  just  where  we  know 

32 


UNDYING    LIFE    IN    CHRIST. 

there  ought  to  be  solid  and  stable  duration — namely,  in 
the  region  of  ideas,  whose  very  oihce  it  is  to  surmount  the 
fleeting  forms  of  sense,  and  to  hand  themselves  forward  in 
spiritual  force  from  one  generation  to  another.  We  find 
ourselves  confronted  with  it,  however,  from  all  sides, 
through  every  age  of  the  world.  The  thinking  of  men, 
even  more  than  their  outward  workincr  and  walkino-,  has 
been  for  the  most  part  only  what  the  Psalmist  calls  a  vain 
show. 

Even  in  the  sphere  of  Christianity  itself,  we  find  no  end 
to  the  differences  and  flowinc:  chansres  of  human  thouicht. 
This  is  owing  largely,  of  course,  to  the  blinding  and  corrupt- 
ing influence  of  sin;  but  it  is  the  result  in  part  also  of 
what  we  may  style  the  necessary  limitations  of  our  mature 
itself,  making  it  impossible  for  us  to  see  truth  by  ourselves 
in  an  absolute  and  universal  way.  Our  particular  thinking 
is  comprehended  always  in  the  more  general  thinking 
which  surrounds  us;  and  this,  again,  moves  and  changes 
from  one  age  to  another,  according  to  the  general  law  of 
our  human  life.  For  our  present  state,  in  this  way,  it 
would  seem  that  there  can  be  no  absolutely  stationary  ap- 
prehension even  of  Christian  doctrine  itself;  since  to  be 
stationary'  is  to  be  dead,  and  only  that  which  moves  has 
life.  AVe  know  it  to  be  a  fact,  at  all  events,  that  Chris- 
tianity, from  the  beginning,  has  been  a  world  of  thought 
ever  in  motion,  whose  uniformity  and  continuance  have 
been  maintained  only  through  vast  oppositions  and  never- 
ceasing  changes  of  form  and  aspect.  The  same  truths  have 
turned  themselves  in  new  phases  to  the  contemplation  of 
the  world,  age  after  age.  Doctrines  have  had  their  history ; 
confessions,  their  appointed  times  and  spheres;  churches, 
their  difterent  tasks  and  successive  missions.  All  has  come 
down  to  us  through  perpetual  commotion  and  change. 

But,  in  the  midst  of  all  this  fluctuation,  Christ  Himself, 
the  fountain  of  Christianity,  remains  ever  the  same.  Even 
the  change  from  the  Old  Testament  to  the  New,  vast  revo- 
lution as  it  was,  changed  not  the  identity  of  Him  who  was 

33 


UNDYING    LIFE    IN    CHRIST. 

equally  tlie  soul  and  the  life  of  both.  After  His  iucarna- 
tion,  He  was  still  the  augei  which  had  been  with  the  Jewish 
Church  before  in  the  wilderness ;  and  for  eighteen  centu- 
ries, now,  He  has  never  forgotten  for  a  moment  His  promise 
to  be  in  the  midst  of  the  Church  in  its  Christian  form, 
through  all  ages,  on  to  the  end  of  the  world.  In  this  view 
He  is  not  simply  07ie  in  Himself,  over  against  the  manifold 
and  the  successive,  as  exhibited  in  the  historical  movement 
of  Christianity  beyond  His  own  person,  but  He  is  one  also 
for  what  is  thus  outside  of  Himself,  a  principle  of  unity  for 
the  Church,  and  the  power  that  binds  and  holds  it  together 
in  true  catholic  wholeness  through  all  ages,  making  it  to  be 
still,  in  spite  of  all  partial  and  temporary  discords,  the 
home  of  His  Spirit,  and  as  such,  for  the  world  at  large,  the 
only  "pillar  and  ground  of  the  truth." 

Standing  in  this  universal  sameness  of  Jesus  Christ, 
then,  we  will  not  desire  on  the  present  occasion  to  limit 
and  bound  our  Christian  sympathies  by  any  merely  partial 
ecclesiastical  lines.  Our  Tercentenary  Jubilee  is  indeed, 
in  one  sense,  a  denominational  festival,  which  has  for  its 
object  the  new  intonation  of  our  old  denominational  history 
and  life.  Wq  believe  that  the  Reformed  Church  had  a 
vocation  to  be,  and  to  speak  forth  the  confessional  word  that 
was  in  her  at  the  beginning;  and  we  cannot  see  that  the  time 
has  come  for  this  word  to  be  either  withdrawn  or  hushed 
into  indifierent  silence.  Rather  it  seems  to  us,  that  if  Pro- 
testantism itself  be  still  necessary,  then  must  it  be  for  the 
interest  of  Protestantism,  and  so  of  universal  Christianity 
also,  that  the  great  issues  by  which  it  was  divided  within 
itself  at  the  first,  should  not  now  be  thus  passively  surren- 
dered and  given  up,  but  that  they  should  be  rather  so 
maintained  still,  as  to  compel,  if  possible,  their  conciliation 
and  settlement  in  a  truly  inward  way.  Only  so  can  we 
hope  for  the  catholicity  or  wholeness  of  positive  faith  in 
distinction  from  the  pseudo-catholicity  of  merely  negative 
and  hollow  unbelief.  We  are,  therefore,  still  Reformed, 
and  we  may  add  also  German  licformed.     "We  glory,  as  of 

34 


UNDYING    LIFE   IN   CHllIST. 

old,  in  tlie  Heidelberg  Catecliism,  and  wc  are  here  met  to 
festoon  with  wreaths  of  evergreen  the  memory  of  the 
fathers  to  whom  it  stands  indebted  for  its  origin  and  birth 
three  hundred  years  ago.  All  this  wo  willingly  confess. 
But  God  forbid  that  we  should  do  this  now  in  any  spirit 
of  mere  sectarian  bigotry  and  exclusiveness,  or  that  we 
should  so  hold  our  feast  as  to  nourish  and  strengthen  in 
ourselves  the  feeling  that  we  alone  are  the  Lord's  people, 
and  that  beyond  our  confessional  life  there  is  no  room  to 
conceive  either  of  a  true  Christianity  or  a  true  Church. 

We  mean  by  our  solemnity,  certainly,  no  such  wicked- 
ness and  folly  as  that.  On  the  contrary,  we  will  try  to 
make  this  commemoration  an  occasion  rather  for  cultivat- 
ing in  ourselves  the  sense  of  Christianity  in  its  widest  and 
most  universal  form.  We  will  not  dare  to  make  our  Cate- 
chism the  full  and  whole  measure  of  Christ.  We  will  not 
stop  short  in  our  faith  with  either  Luther  or  Calvin;  we 
will  not  put  our  ecclesiastical  fathei-s,  whether  in  Switzer- 
land or  Germany,  in  the  place  of  Him  who  "holdeth  the 
seven  stars  in  His  right  liand,  and  walketh  in  the  midst  of 
the  seven  golden  candlesticks,"  and  who  alone  is  the  first 
and  the  last,  the  beginning  and  the  ending,  of  the  new  crea- 
tion as  of  the  old,  the  same  yesterday,  to-day,  and  forever. 
Through  all  human  confessions,  we  will  look  to  Him  who 
is  before  and  beyond  them  all,  as  the  one  glorious  object 
of  the  universal  Christian  creed,  in  union  with  whom  the 
Church  also  remains  always  and  everywhere  one — the  ful- 
ness of  Him  that  fiUeth  all  in  all.  This  emphatically  is 
that  faith  of  the  fathers  who  have  gone  before  us,  which  we 
are  now  called  upon  and  here  solemnly  pledge  ourselves  to 
follow  —  considering  the  end  of  their  conversation  —  in 
opposition  to  all  "divers  and  strange  doctrines."  With 
them,  as  with  St.  Peter  of  old,  we  say,  now  and  evermore : 
" To  whom  shall  we  go,  Lord,  but  unto  Thee?  Thou  hast 
the  words  of  eternal  life ;  and  we  believe,  and  are  sure, 
that  Thou  art  the  Christ,,  the  Son  of  the  Living  God!" 


UNDYING   LIFE   IN   CHRIST. 

"We  close  with  a  few  general  conclusions  of  vast  practi- 
cal account  suggested  by  the  whole  subject. 

1.  Jesus  Christ  is  Himself  the  truth  and  reality  of  the  Gospel^ 
which  lie  came  into  the  world  to  proclaim.  It  is  not  a 
message  of  salvation  simply  published  by  Him  in  an  out- 
ward Avay,  "as  God  at  sundry  times  and  in  divers  manners 
spake  in  times  before  unto  the  fathers  by  the  prophets :"  it 
is  the  revelation  of  redemption  and  life  for  men  imme- 
diately in  His  own  person.  His  incarnation — the  act  of  His 
coming  in  the  flesh — was  itself  redemptive,  and  may  be 
said  to  have  included  in  itself,  from  the  beginning,  all  that 
was  needed  for  the  full  salvation  of  the  world.  It  formed 
the  ti'uo  mediation  between  God  and  man,  and  served  to 
bridge  over  the  awful  chasm  which  before  separated  earth 
from  heaven.  What  we  call  the  atonement  in  its  more 
special  sense,  as  wrought  out  b}^  His  sufterings  and  death, 
was  nothing  more,  after  all,  than  the  irresistible,  inevitable 
movement  of  the  incarnation  itself  out  to  its  own  necessary 
end.  Once  in  the  world  as  He  was  in  this  way,  there  was 
for  Him  no  other  outlet  from  the  burden  of  its  curse,  save 
that  which  was  oftered  to  Him  by  the  accursed  death  of  the 
cross :  He  must  sufl'er  in  order  that  He  might  through  the 
resurrection  enter  into  His  glory.  All,  however,  lay  in  His 
being  "  born  of  a  woman,  and  so  made  under  the  law,  to 
redeem  them  that  were  under  the  law,  that  we  might 
receive  the  adoption  of  sons."  The  atonement  and  resur- 
rection were  but  the  outworking  energy  of  that  eternal  life 
which  was  manifested  in  Him  when  the  Word  became  flesh. 
His  coming  into  the  world  was  at  once  the  real  bringing 
into  it  of  a  new  order  of  existence,  a  form  of  life  higher 
than  all  that  was  in  the  world  before,  which  then  could  not 
remain  bound  to  His  single  person,  but  was  made  to  flow 
forth  from  Him,  through  His  resurrection  Spirit,  as  the 
power  of  a  new  creation  in  the  Church  also,  for  the  benefit 
of  His  people  through  all  ages. 

This  is  the  true,  distinctive  conception  of  Christianity,  as 
we  have  it  graphically  set  forth  in  the  Apostles'  Creed ;  and 

36 


tJNDYINa   LIFE   IN   CHRIST. 

in  this  sense,  accordingly,  we  say  of  Christianity  that  it  is 
made  and  constituted  literally  by  the  constitution  of 
Christ's  person;  that  it  is  thus  not  a  doctrine  primarily, 
nor  a  rule  of  life,  but  a  grand  historical  fact;  and  that  He 
is  in  such  view  the  root  and  principle  of  it  from  beginning 
to  end.  He  is  not  simply  the  occasion  of  it,  or  the  cause 
of  it,  or  the  origin  and  commencement  of  it  in  the  com- 
mon sense  of  these  terms,  but  He  is,  in  the  very  constitu- 
tion of  His  person  itself,  as  the  "second  Adam  who  is  the 
Lord  from  heaven,"  what  we  may  call  the  seminal  or  fontal 
source  of  the  universal  new  creation  in  this  form,  Chris- 
tianity starts  genetically  from  no  confession,  no  catechism, 
no  outward  creed — nay,  with  all  reverence  be  it  spoken, 
not  even  from  the  Bible  itself — but  only  and  alone  from 
that  bright  Morning  Star,  "the  root  and  the  oftspriug  of 
David,"  of  whom  it  is  said,  "When  Thou  tookest  upon 
Thee  to  deliver  man.  Thou  didst  not  abhor  the  womb  of 
the  Virgin;  when  Thou  hadst  overcome  the  sharpness  of 
death.  Thou  didst  open  the  kingdom  of  heaven  to  all 
believers." 

2.  Truth,  thus,  in  its  highest  form  for  man  is  identical  with 
life,  and  is  something  to  be  reached  and  possessed  only 
througli  Ucing  communication  icith  the  life  of  Christ.  As  the 
everlasting  Word,  He  is  the  source  both  of  the  reason  which 
is  in  things  universally,  and  also  of  the  reason  by  which 
alone  it  is  possible  for  them  to  be  understood.  By  His  in- 
carnation, more  fully  still,  He  is  the  revelation  of  God's 
mind  and  will  immediately  in  the  sphere  of  our  rational 
nature  itself.  This  revelation  is  no  outward  shining  simply 
in  the  way  of  precept  or  doctrine,  but  the  light  that  streams 
directly  from  what  He  is  in  His  own  nature  and  being;  and 
for  this  reason,  also,  it  is  not  something  to  be  apprehended 
on  the  part  of  men  by  mere  thought  and  reflection,  but 
must  ever  have  for  its  vehicle  into  their  minds  the  very 
power  of  that  heavenly  life  itself  to  which  it  belongs,  and 
apart  from  which,  indeed,  it  has  no  reality  or  truth  whatever. 
Thus,  it  is  not  the  light  of  Christ  that  is  represented  in  the 

37 


UNDYINa    LIFE    IN   CHRIST. 

Gospel,  as  communicating  life  to  tlie  world ;  but,  on  the  con- 
trary, "the  life  that  was  in  Him,"  we  are  told  (John  i.  4), 
"became  the  light  of  men."  Hence  we  hear  the  Saviour 
Himself  saying:  "lam  the  Light  of  the  world;  he  that 
foUoweth  me — makes  himself  one  with  the  living  Spirit  of 
my  person — shall  not  walk  in  darkness,  but  shall  have  the 
light  of  life."  So  St.  Paul:  "Ye  were  once  darkness,  but 
now  are  ye  light  in  the  Lord."  To  know  Christ  is  to  be  in 
Christ;  to  have  part  in  His  grace  in  anyway,  is  to  have 
part  in  His  personal  being.  And  hence  it  is  that  all  forms 
of  His  grace,  the  benefits  which  He  accomplishes  for  His 
people,  are  spoken  of  so  commonly  not  as  outside  gifts 
merely,  the  result  of  His  ministerial  teaching  or  working, 
but  as  inhering  actually  in  His  own  life.  "I  am  the  resur- 
rection and  the  life ; — I  am  the  light  of  the  v/orld ; — I  am 
the  Avay,  the  truth,  and  the  life; — I  am  the  living  bread 
which  came  down  from  heaven ;  he  that  believeth  on  me, 
believeth  not  on  me,  but  on  Him  that  sent  me ;  and  he  that 
seeth  me  seeth  Him  that  sent  me  ; — He  is  our  peace ; — He 
is  made  of  God  unto  us  wisdom,  and  righteousness,  and 
sanctification,  and  redemption:"  such  is  the  characteristic 
tenor  of  this  whole  glorious  Gospel  of  the  blessed  God,  in 
speaking  of  its  own  power  of  salvation  for  the  children  of 
men.  •  All  is  not  only  from  Christ,  and  by  Him,  but  in  Him 
and  through  Him  also,  as  the  first-born  from  the  dead,  "the 
beginning  of  the  creation  of  God"  in  this  new  form.  "  God 
hath  given  to  us  eternal  life ;  and  this  life  is  in  His  Son." 

3.  Being  in  this  way  the  only  true  light,  the  beginning 
and  foundation  of  the  whole  gospel,  Jesus  Christ  must  be 
Himself,  of  course,  the  great  argument  always  of  the  truth  of 
the  Gospel.,  and  of  His  own  2Jresence  bg  means  of  it  in  the  world. 
That  is  the  nature  of  light:  it  demonstrates  itself  in  demon- 
strating other  things  around  it ;  and  so  the  last  proof  of  it 
in  the  end  is  only  the  evidence  which  in  the  first  place 
streams  forth  from  itself.  How  shall  any  one  prove  the 
existence  of  the  sun,  except  by  what  the  sun  shows  itself 
to  be,  shining  in  the  heavens  and  illuminating  the  whole 

33 


UNDYING   LIFE   IN   CHRIST. 

natural  creation  of  God  ?  So  does  the  Sun  of  Righteousness, 
in  this  new  creation  of  which  we  now  speak,  authenticate 
and  declare  itself  to  be  what  it  is,  by  the  very  fulness  of  its 
own  indwelling  light,  with  which  it  floods  and  irradiates  all 
other  things.  How  shall  that  which  is  itself  the  deepest 
and  most  comprehensive  manifestation  of  truth  in  the 
world  be  rendered  clear  and  sure  by  any  demonstration 
from  beyond  itself?  The  self-revelation  of  God  in  Christ 
is  for  men  the  truth  of  all  truth,  the  light  of  all  light ;  and 
if  known  at  all  effectually,  it  must  be  known  in  and  by 
Christ  alone.  Here  emphatically  the  word  holds  good: 
"In  Thy  light  we  shall  see  light."  This  is  that  knowledge 
of  which  St.  John  speaks :  ''We  know  that  we  are  of  God, 
and  the  whole  world  lieth  in  wickedness :  we  know  that  the 
Son  of  God  is  come,  and  hath  given  us  an  understanding, 
that  we  may  know  Him  that  is  true ;  and  we  'are  in  Him 
that  is  true,  in  His  Son,  Jesus  Christ.  This  is  the  true  God 
and  Eternal  Life." 

4.  From  all  this  it  follows  that  the  only  true  and  sure  ivay 
of  Christian  knoioledge  for  us,  at  all  times,  is  that  Christological 
method  of  studying  Christ  and  His  gospel,  lohich  is  set  before  us  in 
the  old  pattern  of  the  Apostles'  Creed.  It  must  be  so,  both  for 
practical  purposes  and  for  the  ends  of  theological  science. 
The  art  of  growing  in  grace,  and  in  the  saving  knowledge 
of  our  Lord  Jesus  Christ,  holds  especially  in  the  habit  of 
regarding  His  person  with  the  steady  contemplation  of  faith ; 
for  in  doing  so,  more  than  in  any  other  way,  our  darkness 
is  illuminated,  our  affections  are  purified,  our  will  is  made 
strong;  and  beholding  His  glory,  as  the  Apostle  has  it,  we 
are  transformed  into  the  same  image,  from  glory  to  glory, 
as  by  the  Spirit  of  the  Lord.  But  what  we  wish  just  now 
to  insist  upon  more  especially,  is  the  necessary  application 
of  the  same  canon  to  the  science  of  Christian  divinity, 
whose  object  it  is  to  expound  and  set  forth  theoretically 
the  universal  sense  of  the  Gospel.  If  Jesus  Christ  be  for 
Christianity  what  we  have  now  seen  that  He  is,  the  sum 
and  substance  personally  of  its  whole  constitution,  then  is 

H  39 


UNDYING   LIFE   IN   CHRIST. 

it  at  once  plain  that  Christianity  never  can  be  understood 
or  preached  to  full  purpose,  except  under  that  historical 
view  in  which  it  is  exhibited  to  us  in  the  actual  movement 
of  His  own  theanthropic  life  and  work.  Our  theology  can 
never  begin  successfully  from  any  other  centre  than  that 
of  the  Incarnation ;  there  can  be  no  safe  footing  for  our 
speculative  constructions  of  doctrine,  beyond  that  which  is 
oiFered  to  us  immediately  in  the  fact  pf  the  hypostatical 
union,  regarded  as  the  actual  basis  of  the  new  creation  to 
which  it  belongs.  "Wliat  is  the  real  principle  of  Chris- 
tianity itself  must  be  for  us  the  real  principle  also  of  its 
whole  apprehension  and  representation.  "We  must  think 
ourselves  into  it  everywhere,  from  that  living,  concrete 
ground,  or  else  we  shall  have  for  our  thoughts,  in  place  of 
it,  a  metaphysical  abstraction  only,  that  will  not  deserve  to 
be  considered  true  Christian  theology  at  all.  It  will  not  do 
to  build  here  on  any  philosophical  dogma  or  hypothesis 
outside  of  Christ.  It  will  not  do  to  build,  or  rather  to 
dream  of  building,  even  on  the  Scriptures  themselves,  out- 
side of  Christ;  for  in  Him  alone  all  the  promises  of  God 
are  Yea  and  Amen ;  and  it  is  the  very  spirit  of  Antichrist 
to  say,  that  they  can  ever  be  the  word  of  God  truly  for  any 
man's  thought  or  reason,  except  through  the  acknowledged 
presence  of  the  Word  made  flesh.  The  order  is,  Christ 
first,  then  the  Bible;  and  not  the  Bible  first,  then  Christ. 
"  On  this  rock,"  our  Saviour  says,  in  answer  to  St.  Peter's 
memorable  confession,  '*!  will  build  my  Church;"  and  that 
confession,  let  it  be  well  considered,  is  but  the  germ  of  the 
Apostles'  Creed,  as  we  find  it  afterwards  unfolded  with 
necessary  development  in  the  ancient  Church. 

And  now,  then,  it  is  no  gain,  we  may  be  well  assured,  but 
an  immense  loss  rather,  that  this  old  order  of  thought  has 
grown  strange  to  so  much  of  our  modern  theology,  and 
that  so  much  of  our  theological  thinking — and  along  with 
this,  unhappily,  so  much  of  our  pulpit  teaching — ^has  come 
to  move  in  another  construction  of  Christianity  altogether. 
No  one  who  considers  it  properly  can  help  feeling  it  to  be 

40 


UNDYING   LIPE   IN  CHRIST. 

an  ominous  fact,  that  the  Creed  has  fallen  in  our  time  so 
largely  into  disuse  and  neglect.  It  argues  a  falling  away, 
unquestionably,  from  the  old  stand-point  of  Christian  ob- 
servation— ^^vhich  we  know  at  the  same  time  to  be  the  only 
one,  if  Christ  Himself  be  real,  that  can  be  considered 
either  true  or  safe.  Let  it  sink  deeply  into  our  minds, 
brethren  in  the  ministry  especially,  that  all  right  Christian 
theolog}',  in  the  very  nature  of  the  case,  must  be  Christo- 
logical  theology;  and  that  all  right  Christian  preaching 
must  be  also  Christological  preaching;  and  that,  being  so, 
both  must  be  cast  prevailingly  in  the  mould  of  the  original 
Christian  Creeds,  which  are  all  here  of  one  signification 
and  sense,  since  in  no  other  form  is  it  possible  to  deal 
with  the  facts  of  Christianity  in  a  truly  Christological 
way. 

5.  One  more  thought,  and  I  have  done.  The  end  of  all 
Christian  worship — the  end  of  all  Christianity  for  man — is 
living  fellowship  and  communion  with  God  through  His  Son 
Jesus  Christ.  "What  we  all  need,  as  we  have  seen,  is  not 
just  good  doctrine  for  the  understanding,  or  good  direction 
for  the  mil,  or  good  motives  for  the  heart,  but  the  power 
rather  of  a  new  life,  which,  proceeding  from  God  and 
being  inserted  into  our  fallen  nature,  may  redeem  us 
from  the  vanity  of  this  present  evil  world,  and  make  us 
to  be  in  such  sort  "partakers  of  the  divine  nature"  that 
in  the  end  we  may  be  counted  worthy  to  have  part  also 
in  the  resurrection  of  the  dead.  This  life  we  can  never 
have  directly  for  ourselves.  G-od  hath  given  it  to  us,  we 
are  told,  only  in  His  Son ;  and  if  we  are  to  have  part  in  it 
at  all,  therefore,  it  can  be  only  in  the  way  of  derivation 
from  His  person.  It  is  plain,  at  the  same  time,  that  this 
derivation  can  never  be  parted  from  its  original  source  in 
Christ,  so  as  to  become  for  any  one  his  own  separate  pro- 
perty and  possession.  "I  live,"  St.  Paul  says,  "yet  not  I, 
but  Christ  liveth  in  me;  and  the  life  which  I  now  live  in 
the  flesh,  I  live  by  the  faith  of  the  Son  of  God,  who  loved 
me,  and  gave  himself  for  me."     The  life  of  the  Christian 

41 


UNDYING   LIFE   IN    CHRIST. 

thus  requires  to  be  nourished  and  fed  continually  from 
that  same  immortal  spring  out  of  which  it  has  taken  its 
start  in  the  beginning;  in  signification  of  which,  accord- 
ingly, the  "washing  of  regeneration,"  as  it  is  called,  is  to 
be  followed  constantly  to  the  end  by  the  use  of  that  other 
sacrament  which  is  called  the  "  communion  of  the  body 
and  blood  of  Christ,"  as  showing  by  what  aliment  alone  it 
is  at  last  that  this  new  existence  is  maintained  in  our  souls. 
What  the  sacrament  before  us  thus  signifies  and  seals  for 
our  faith  is  the  inmost  meaning  of  Christianity,  and  the 
one  great  object,  as  we  have  said,  of  all  true  Christian 
worship. 

We  are  here  to-day.  Christian  brethren,  in  circumstances 
well  suited  to  remind  us  of  our  common  vanity.  We  are 
here  to  commune  with  the  past,  long  buried,  though  not  for- 
gotten; and  in  doing  so  we  are  powerfully  reminded  how 
rapidly  our  years  also  are  passing  away.  We  shall  never 
meet  again,  from  all  parts  of  the  land,  as  we  have  been 
brought  together  on  this  joyful  but  yet  solemn  occasion. 
Many  of  us  will  soon  be  gone  to  join  those  of  our  own  gene- 
ration, whose  familiar  forms,  still  fresh  in  our  memory,  seem 
to  flit  before  us,  even  now,  amid  the  solemnities  of  this  hour; 
and  it  will  not  be  long  till  all  who  are  here  shall  have 
been  swept  away,  in  like  manner,  into  the  oblivious  gulf 
of  ages.  For  "we  all  do  fade  as  a  leaf;"  "our  days  are  as 
an  handbreadth,  and  our  age  is  as  nothing  before  God." 
"As  for  man,  his  days  are  as  grass,  and  as  a  flower  of  the 
field,  so  he  flourisheth;  for  the  wind  passeth  over  it,  and 
it  is  gone,  and  the  place  thereof  shall  know  it  no  more." 
And  now  to  this  private  vanity,  which  belongs  to  every 
one  of  us,  must  be  joined  the  sense  of  that  public  political 
misery,,  by  which  the  earth  is  made  to  tremble  beneath  our 
feet,  and  the  very  heavens  above  us  seem  ready  to  col- 
lapse in  one  universal  crash  of  ruin  over  our  heads.  But 
in  the  midst  of  all  these  crushing  and  confounding 
thoughts,  oh,  wllat  a  word  is  that — dying  brethren  in  the 
undying  Christ — whieh^  through  these  sacramental  symbols 

42 


UNDYING    LIFE   IN   CHRIST. 

of  His  broken  body  and  shed  blood,  speaks  now  to  our 
faith  from  His  own  lips! — "Whoso  eateth  my  flesh,  and 
drinketh  my  blood,  hath  eternal  life ;  and  I  will  raise  him 
up  at  the  last  day.  As  the  living  Father  hath  sent  me, 
and  I  live  by  the  Father,  so  he  that  eateth  me,  he  shall 
live  by  me.  This  is  that  bread  which  came  down  from 
heaven ;  not  as  your  fathers  did  eat  manna,  and  are  dead : 
he  that  eateth  of  this  bread  shall  live  forever."  It  is  the 
word  of  Him  who  is  the  Amen,  the  faithful  and  true  wit- 
ness, the  beginning  of  the  creation  of  God,  and  the  first- 
begotten  of  the  dead.  Let  us  respond  to  it,  from  the 
fulness  of  our  hearts,  one  and  all,  "  Lord,  evermore  give 
us  this  bread." 

"And  now,  unto  Him  that  loved  us,  and  washed  us 
from  our  sins  in  His  own  blood,  and  hath  made  us  kings 
and  priests  unto  God  and  His  Father;  to  Ilim  be  glory  and 
dominion  for  ever  and  ever.     Amen." 

43 


THE 

CITY  AND  UNIVERSITY  OF  HEIDELBERG, 

«'ITH  SPECIAL  REFERENCE  TO  THE  PERIOD  OF  THE  REFORMATION 

AND  THE  TIME  WHEN  THE  HEIDELBERG  CATECHISM 

WAS  PRODUCED. 


By  dr.  C.  B.  HUNDESHAGEN, 

pri'v'y  church-councillor  and  professor  of  theology  in  heibelbera. 

Teansiaied  by  Rev.  Peof.  T.  C.  Poetee,  A.M.,  Lancastbk,  Pa. 


THL 

CITY  AND  UiNIVERSITY  OF  HEIDELBERG, 

WITH  SPECIAL  REFERENCE  TO  THE  PERIOD  OF  THE  REFORMATION 

AND  THE  TIME  WHEN  THE  HEIDELBERG  CATECHISM 

WAS  PRODUCED. 

^g  ^r.  €.  "§.  Ijimiicsljagctt, 

PRIVT  CHURCH-COUSCILLOR  AND  PROFESSOR  OF  THEOLOGT  IN  HEIDELBERG. 

Translated  by  Eev.  Professor  T.  C.  Porter,  A.M.,  Lancaster,  Pa. 

Among  the  territorial  divisions  into  whicli  the  German 
Empire  fell,  there  was  none,  at  the  close  of  the  Middle  Ages, 
which  had  become  so  enlarged,  wealthy,  and  prosperous  as 
the  land  ruled  over  by  the  Princes  Palatine.  Their  ori- 
ginal domain,  "the  so-called  Chur-Pfalz,"  or  Electoral 
Palatinate,  lay  along  the  fertile  banks  of  the  Neckar  and 
the  Middle  Rhine,  reaching  out  from  both  streams,  here  to 
a  greater  and  there  to  a  less  distance,  into  the  interior. 
The  other  possessions  of  this  princely  house  were  isolated 
and  remote.  Chief  among  them  was  the  Upper  Palatinate, 
now^  included  in  the  kingdom  of  Bavaria,  with  its  cities,  Am- 
berg  and  jSTeuburg.  The  capital  of  the  Electors  was  Heidel- 
berg, picturesquely  situated  at  the  junction  of  the  valley  of 
the  J^eckar  with  that  of  the  Rhine.  On  a  steep  hill  overlook- 
ing the  city  rose  their  famous  castle.  In  1386,  Rupert  I., 
with  a  spirit  full  of  enthusiasm  for  science  and  art,  had 
founded  the  University,  which  is  one  of  the  oldest  in  Grer- 
many.  He  bestowed  on  it  great  rights  and  liberties,  as  well 
as  ample  revenues,  and  cherished  it  with  care  until  the  day 
of  his  death,  in  1390.  From  that  time  it  grew  in  reputation 
as  a  seat  of  learning.  Besides  the  main  Electoral  line, 
there  were  also  collateral  branches  of  the  princely  family, 

47 


THE   CITY  AND    UNIVERSITY   OF   HEIDELBERG. 

who  governed  smaller  portions  of  the  Palatinate  territory 
under  the  title  of  "Palsgraves,"  or  Counts  Palatine,  and 
were  distinguished  from  each  other  by  the  names  of  the 
cities  in  which  they  resided, — Amberg  and  Neuburg,  Zwei- 
briicken  and  Simmern. 

"When,  in  the  struggle  of  Luther  against  Rome,  the  sum- 
mons of  the  gospel  had  resounded  far  and  wide,  not  a 
single  country  inhabited  by  the  G-erman  race  remained 
wholly  unmoved  by  that  event.  But  here  and  there  it 
was  a  long  while  before  the  purer  confession  gained  a 
decisive  victory  over  ancient  error;  yea,  decades  of  years 
passed  by  in  certain  places  before  the  people  were  allowed 
to  enjoy  the  blessings  of  an  existence  acknowledged  by 
their  rulers,  a  settled  mode  of  divine  worship  and  compre- 
hensive ecclesiastical  institutions.  Among  the  last  to  be 
thoroughly  renovated  by  the  new  spiritual  leaven  was  the 
Electoral  Palatinate. 

True,  indeed,  movements  of  the  kind  had  been  felt  on 
her  soil  in  the  very  dawn  of  the  Reformation.  Shortly 
after  the  publication  of  his  celebrated  theses,  Luther  was 
sent,  in  April,  1518,  as  a  commissioner,  by  the  superiors 
of  his  Order,  to  a  meeting  of  Augustinians  in  the  convent 
at  Heidelberg.  Their  business  being  ended,  according  to 
the  custom  of  the  age,  a  disputation  was  held,  at  which 
Luther  put  up  theses  and  stood  forth  in  their  defence. 
This  disputation  excited  a  lively  interest:  many  teachers 
and  students  of  the  University,  and  people  of  all  classes, 
attended  as  hearers.  The  appearance  of  the  bold  Reformer, 
and  his  powerful  words,  left  a  deep  impression:  several 
young  theologians,  who  at  a  later  period  came  out  as  cham- 
pions of  the  Reformation  in  Southern  Germany,  received 
then  their  first  impulse.  The  new  doctrine  soon  after 
began  to  gain  a  permanent  foothold  in  a  few  districts. 
Some  of  the  knights  Palatine,  among  whom  was  the 
famous  Pranz  von  Sickingen,  gave  it  protection  in  their 
territories.  So,  too,  did  the  Palsgrave  Lewis  II.  of  Zwei- 
briicken,  who  abolished  the  mass  and  introduced  a  Lu- 

48 


THE    CITY   AXD    UNIVERSITY   OF  HEIDELBERG. 

theran  order  of  worship.  But  yet  tlie  Reformation  failed 
to  find  eitlicr  au  intellectual  centre  or  influential  political 
support.  The  former,  which  countries  like  Saxony  and 
Ilesse  possessed  in  their  nniversities,  Wittenberg  and  Mar- 
Lurg,  was  wanting  in  the  Electoral  Palatinate.  The  Uni- 
versit}'  of  Heidelberg  stood  from  its  origin  in  the  closest 
connection  with  the  Romish  Church.  The  Pope,  who  as 
carl}"  as  1385  consented  to  its  establishment,  in  a  special  bull, 
was,  and  continued  to  be,  in  its  eyes,  the  highest  authority. 
As  regards  ecclesiastical  jurisdiction,  it  was  subject  to  the 
Bishop  of  Worms,  its  spiritual  advowee.  Dotations  from 
the  Pope  and  church-endowments  furnished  the  most  con- 
siderable portion  of  its  revenue.  l!^ot  only  were  the 
teachers  of  theology  required  to  be  ordained  clergymen  and 
to  live  in  celibacy,  but,  from  the  year  1439,  the  Cathedral 
of  the  Holy  Ghost  was  united  to  the  University,  and,  as  the 
result,  no  fewer  than  twelve  professors,  as  canons  of  that 
establishment,  were  fettered  to  the  interests  of  the  hierarchy 
by  the  enjoyment  of  handsome  benefices  and  the  possession 
of  increased  rights  and  liberties.  At  the  time  of  the 
Reformation,  the  University  had  already  outlived  the  bloom 
of  the  first  century  and  a  half  of  its  existence.  Its  intel- 
lectual life  was  confined  to  the  barren  exercises  of  the 
scholastic  philosophy  and  theology  now  falling  into  decay. 
The  teachers  were  more  concerned  about  the  maintenance 
and  enlargement  of  their  privileges  than  the  adoption  and 
diftusion  of  new  elements  of  culture.  Between  the  years 
1523  and  1533,  it  is  true,  the  celebrated  philologists,  Her- 
mann von  dem  Busche,  Simon  Grynaius,  and  Jacob  Ulicyll 
exerted  a  quickening  influence.  These  men  had  been 
called,  in  order  to  revive  at  Heidelberg  the  study  of  clas- 
sical antiquity,  which  had  formerly  thriven  under  the  care 
of  Rudolph  Agricola  and  Conrad  Celtes.  But  the  prevail- 
ing spirit  was  against  them,  and  in  a  brief  while,  one  after 
the  other,  they  forsook  the  Palatinate  University.  Thus,  as 
a  whole,  with  but  few  exceptions,  it  stood  decidedly  antago- 
nistic to  the  Reformation.     The  consequences  soon  became 

4» 


THE   CITY  AND    UNIVEKSITY   OF   HEIDELBERG. 

apparent:  tlie  students  deserted  in  large  numbers  and 
flocked  to  Wittenberg  and  the  neighboring  Tlibingen.  In 
tlie  year  1526,  the  rector  complains  that  the  attendance  at 
the  University  was  falling  away  on  account  of  the  spread 
of  Lutheran  opinions,  that  there  were  more  teachers  than 
students,  and  hence  that  every  effort  should  be  made  to  put 
down  the  innovation. 

The  evangelical  cause  found  also  no  solid  support  in  the 
ruler  of  the  Palatinate.  From  the  year  1508  to  1544,  the 
reins  of  government  rested  in  the  hands  of  the  Elector, 
Lewis  L  He  did  not,  indeed,  belong  to  the  unconditional 
opponents  of  the  Reformation;  nay,  he  was  even  favorably 
inclined  toward  it  in  a  certain  degree,  and  on  several  occa- 
sions showed  his  disapproval  of  violent  measures  against 
Luther  and  his  followers.  At  the  Diet  of  Worms  he  had 
come  out  boldly  on  the  side  of  the  Reformer,  and  in  1532 
had  taken  an  active  part  in  the  conclusion  of  the  religious 
treaty  at  Nuremberg.  But  actual  sympathy  with  the  new 
movements  did  not  harmonize  with  his  natural  disposition, 
which  preferred  peace  and  quiet  in  his  own  house  as  well 
as  in  the  empire.  Wlien,  therefore,  the  two  young  teachers 
Brenz  and  Billican,  in  1522,  made  an  attempt  in  Heidel- 
berg to  expound  the  New  Testament  after  the  manner  of 
Luther,  they  were  silenced  on  account  of  the  uproar  caused 
by  it  among  the  other  theologians  of  the  University.  In 
the  territories  of  the  knights,  however,  the  Elector  per- 
mitted what  he  could  not  prevent,  and  held  to  his  position 
of  moderate  Catholicism  till  the  day  of  his  death.  The 
successor  of  Lewis  was  his  aged  brother  Frederick  II.  By 
reason  of  a  long  life  full  of  change  and  adventure,  and  his 
close  personal  connection  with  the  house  of  Hapsburg,  he 
had  hitherto  taken  but  little  interest  in  the  religious  ques- 
tions of  the  age.  In  the  mean  while  the  doctrines  of  the 
gospel  had  so  spread  among  the  people  of  the  Palatinate, 
that  it  was  plain  the  new  Elector  could  not  put  them  down 
by  force.  His  nephew,  the  strong-minded  Otho  Henry, 
had   already,  in   1542,  introduced  Lutheranism   into  the 

50 


THE    CITY   AND    UNIVERSITY   OF   HEIDELBERG. 

ISTcubiirg  portiou  of  the  Palatinate,  and  had  also  johied  the 
league  of  Smalkald.  For  this  step  he  had  been  driven 
from  his  land  and  subjects  by  Charles  V.  and  the  Duke  of 
Bavaria,  and  was  now  living  at  the  court  of  Heidelberg. 
Yet  here  he  only  labored  the  more  zealously  to  influence 
his  uncle  in  fixvor  of  the  evangelical  cause.  On  the  28th 
of  March,  1545,  the  Elector  applied  to  Melanchthon  for 
counsel.  But  before  his  advice  concerning  church-mea- 
sures in  the  Palatinate  was  carried  out,  the  impatience  of 
the  people  outran  the  hesitation  of  the  prince.  On  Sunday, 
December  20,  1545,  as  the  mass  was  about  to  be  celebrated 
in  the  Church  of  the  Holy  Ghost  at  Heidelberg,  the  whole 
assembly  began  to  sing  with  loud  voice  the  hymn,  '■'■Es  isi 
das  Heil  wis  kommcn  her,"  composed  by  Spreter  of  Kotweil, 
and  lono;  in  use  amons;  the  sie-nals  of  the  Refonnation. 
Anxiously  did  the  Elector  now  hasten  to  follow  the  course 
marked  out  by  public  opinion.  He  decreed  a  new  order 
of  worship,  and,  at  the  Christmas  festival  of  1545,  the 
Holy  Supper  was  administered  according  to  the  evangelical 
mode  in  the  chapel  of  the  castle,  and  received,  not  by  him- 
self, it  is  true,  but  by  his  consort,  a  niece  of  the  emperor, 
and  the  attendants  of  the  colirt.  On  the  3d  of  January, 
154G,  the  same  thing  was  done  in  the  Church  of  the  Holy 
Ghost  for  a  large  assembly  of  the  people. 

By  this  act,  the  greatest  of  the  German  Electorates, 
headed  by  its  prince,  took  at  length  a  decided  stand  in 
favor  of  the  Reformation.  But  the  event  occurred  at  an 
exceedingly  critical  period ;  for  scarcely  had  a  year  and  a 
half  gone  by,  when  the  league  of  Smalkald,  formed  by  the 
evangelical  princes  and  estates  of  Germany  for  the  defence 
of  Protestantism  against  the  emperor,  fell  to  pieces,  in  con- 
sequence of  the  battle  of  Miihlberg,  fought  April  25, 1547, 
and  its  members  were  obliged  to  feel  the  weight  of  the  im- 
perial anger.  Frederick,  too,  although  not  a  member,  but 
only  a  supporter,  of  the  league,  came  in  for  his  share  of 
hard  words.  Unlike  John  Frederick  of  Saxony,  he  was 
not,  indeed,  deprived  of  his  Electoral  dignity,  but  the  pro- 


THE   CITY  AND    UNIVERSITY   OF   HEIDELBERG. 

gress  of  the  Reformation  in  the  Palatinate  suffered  a  severe 
check.  He  could  not  escape  the  necessity  of  enforcing  the 
law  relating  to  faith  and  worship,  published  by  the  em- 
peror,— the  so-called  Interim,  notwithstanding  it  led  to  the 
restoration  of  popery.  Clergymen  who  resisted  the  impe- 
perial  edict  were  immediately  deposed.  Still,  when,  in  the 
monastery  of  the  Franciscans  at  Heidelberg,  after  the  ser- 
mon, the  prior  began  once  more  to  celebrate  mass  in  the 
presence  of  Frederick,  who  appeared  there  in  princely 
pomp,  many  of  the  congregation,  and  some  of  them  per- 
sons of  distinction,  withdrew.  Among  the  students  and 
younger  teachers  of  the  University,  indignation  at  this  re- 
lapse into  a  custom  that  had  just  been  abandoned  was 
lively  and  general.  The  University  as  a  whole,  however, 
stood  yet  on  the  side  of  the  papacy,  and  when  the  great 
majority  of  its  members,  in  spite  of  the  fine  threatened  by 
the  rector,  refused  to  join  in  the  Corpus-Christi  procession 
on  the  20th  of  June,  1549,  and  styled  the  order  of  the  rec- 
tor an  impious  mandate,  and  the  procession  an  idolatrous 
profanity,  an  appeal  was  made  to  the  government  for  pro- 
tection against  "the  rebellious  youth."  For  four  years  the 
Palatinate  remained  under  the  heavy  pressure  of  the  In- 
terim, until  the  Elector  Maurice  of  Saxony  had  curbed  the 
dangerous  encroachments  of  the  emperor  and  wrested  from 
him  the  treaty  of  Passau.  Only  then  did  the  courage  of 
Frederick  begin  to  revive.  After  the  conclusion  of  the 
religious  peace  at  Augsburg,  in  1555,  he  expressed  a  more 
positive  sympathy  with  the  evangelical  cause,  and  on  the 
11th  of  ISTovember  of  the  same  year  opened,  in  the  old 
convent  of  the  Augustins  at  Heidelberg,  the  so-called  Sa- 
pienz-Institute,  for  the  education  of  preachers.  He  also 
issued  orders  for  the  introduction  of  a  new  ecclesiastical 
system,  and  in  1556  afforded  an  asylum  in  his  dominions  to 
those  professors  of  the  faith  who  had  been  driven  from 
England  by  the  persecutions  of  Queen  Mary.  Three  days 
before  his  death,  on  the  26th  of  February,  1556,  he,  together 


THE    CIIY   AND    UXIVERSITY    OF   HEIDELBERG. 

witli  his  wife  and  forty  persons  of  the  court,  partook  of  the 
Holy  Supper  in  both  kinds. 

Hailed  with  joy  and  confidence  by  the  evangelical  por- 
tion of  his  subjects,  whose  favorite  he  had  long  been,  the 
palsgrave  Otho  Henry  now  ascended  the  Electoral  throne. 
Under  this  prince,  who  was  distinguished  in  every  respect, 
the  Reformation  in  the  Palatinate  went  forward  with  new 
vigor.  As  early  as  March,  155G,  he  issued  a  decree  that  for 
the  future  nothing  but  the  pure  doctrines  of  the  gospel 
should  be  preached  in  the  land,  and  that  all  papal  and  intcr- 
imistic  superstition  should  be  put  away.  The  ecclesiastical 
system  projected  in  the  time  of  his  predecessor  was  pushed 
on  to  completion.  The  persons  intrusted  with  this  work 
were  the  court-prgacher  Michael  Diller,  the  Heidelberg 
pastor  and  professor  Henry  Stoll,  and  the  superintendent 
Dr.  John  Marbaeh,  invited  from  Strasburg  for  the  purpose. 
In  the  summer  of  the  same  year  there  followed  a  special 
visitation  of  the  churches  of  the  whole  country,  that  occu- 
pied a  period  of  seven  weeks.  The  Electoral  commission, 
which  acted  in  the  matter,  drew  up  a  report  not  favorable 
in  all  its  particulars.  It  states  that  in  many  places  the 
people  were  not  in  the  habit  of  attending  church,  or  at 
most  but  few  of  them,  and  for  this  cause  catechetical  in- 
struction had  to  be  discontinued ;  indeed,  that  many  of  the 
laity,  and  those,  too,  who  regarded  themselves  as  particularly 
intelligent,  held  the  holy  sacraments  in  low  esteem.  It  is 
easy  to  see  that  such  demoralization  among  the  people  was 
a  result  of  the  long  continuance  of  a  vacillating  policy  in 
ecclesiastical  affairs.  The  report  of  the  visitors  gave  rise 
to  a  series  of  plans  for  the  thorough  renovation  of  the 
Church  of  the  Palatinate,  by  the  founding  of  seliools,  by 
the  introduction  of  better  arrangements  in  the  University 
80  as  to  train  up  well-qualified  ministers,  and  by  the  careful 
management  of  church-property,  so  that  the  pastors  would 
not  be  reduced  by  the  pressure  of  want  to  the  condition  of 
peasants. 

This  praise  must  be   awarded  to   the    excellent  Otho 

53 


THE   CITY   AND   UNIVERSITY    OF   HEIDELBERG. 

Henry,  that  lie  entered  with  full  spirit  upon  the  execution 
of  these  plans.  A  church-court  {Kirchenrath),  consisting 
of  two  clergymen  and  an  equal  number  of  lay  members, 
was  instituted,  to  exercise  a  general  supervision  over  the 
ecclesiastical  interests  of  the  country.  But  the  chief  and 
most  earnest  care  of  the  Elector  was  to  reanimate  the  life- 
less University,  and  by  a  reform  of  the  faculty  of  theology 
to  secure  a  supply  of  evangelical  preachers,  for  lack  of 
whom  the  Palatinate  was  still  suifering  in  the  highest 
degree.  He,  therefore,  energetically  devoted  himself  to 
the  work.  A  written  scheme,  drawn  up  by  Philip  Melanch- 
thon,  in  1545,  at  the  request  of  Frederick  H.,  was  the  basis 
upon  which  he  proposed  to  build.  In  1557,  Melanchthon, 
who  was  brought  into  the  neighborhood  of  Heidelberg  by 
the  religious  conference  at  Worms,  received  an  invitation 
from  the  Elector  to  pay  him  a  visit,  and,  during  the  ten  days 
between  the  20th  and  31st  of  October,  communicated  to 
the  noble  prince  a  great  deal  of  valuable  counsel  in  regard 
to  the  important  measure.  Through  the  changes  thus 
effected  by  Otho  Henry,  the  University,  which  had  hitherto 
been  accustomed  tO'  pride  itself  on  its  ancient  rights  and 
immunities,  lost  much  of  its  corporate  independence.  The 
controlling  influence  of  the  Elector  was  felt  from  this  time 
forth,  especially  in  the  appointment  of  professors.  Its  great 
privileges  had  been  productive  of  so  little  good  for  so  long 
a  period,  that  the  resumption  of  them  by  the  state  could 
not  but  result  to  its  advantage.  In  no  other  way  was  the 
regeneration  of  its  inner  life  and  spirit  possible.  In  the 
plan  of  reorganization  there  is  everywhere  manifest  an  eftbrt 
to  harmonize  its  course  of  instruction  with  the  reformation 
that  was  taking  place  in  the  Church.  The  Elector,  in  his 
preface  to  the  new  constitution,  says  of  the  faculty  of  theo- 
logy, that  "it  is  not  supported,  ordered,  and  provided  for 
in  such  a  manner  as  accords  with  the  plain  teachings  of  the 
holy  gospel,  which  the  eternal,  merciful,  gracious  God,  for 
the  sake  of  His  dear  Son,  has  again  revealed  and  made 
clear  in  these  last  times;"  also,  "that  the  salaries,  in  the 

51 


THE   CITY   AND    UNIVERSITY   OF   HEIDELBERG. 

present  years  of  scarcity,  are  too  small  to  obtain  suitable 
lecturers  {Legenten\"  and  hence  he  "felt  himself  bound, 
by  reason  of  the  official  obligations  resting  upon  him  as 
Elector,  to  remove  these  defects."  And,  in  truth,  the  decay 
of  the  faculty  was  only  too  evident.  At  that  time  it  con- 
sisted of  but  two  professors,  whose  instructions  were 
attended  by  a  very  insignificant  body  of  students.  One  of 
them  was  Henry  Stolo,  favorably  inclined  to  the  doctrines 
of  the  Reformation ;  the  other,  Matthew  Keulcr,  an  avowed 
papist,  who,  because,  by  his  own  confession,  unwilling 
either  to  put  away  his  concubine  or  to  marry  her,  was 
compelled  to  vacate  his  chair  in  the  University.  Now  the 
faculty  was  to  consist  of  three  ordinary  or  regular  pro- 
fessors. "All  of  them  shall  maintain  such -a  walk  as  be- 
cometh  Christians,  and  by  no  means  busy  themselves  -with 
useless,  knotty  questions,  fanciful  opinions,  intricate  so- 
phisms, or  prolix  digressions  and  overstrained  comments, 
])ut  expound  the  text  with  care  and  judgment,  illustrate  it, 
if  necessary,  with  approved  writings  and  brief  extracts, 
solve  doubts  that  may  arise  in  the  most  skilful  manner,  and 
leave  every  thing  else  to  the  schola^cs  and  their  readers 
[Legentes)  and  followers;  as  to  doctrine  and  ceremonies, 
they  must  abide  by  the  Augsburg  Confession  and  its  Apo- 
logy, together  Avith  the  new  church-order."  "For  the  sup- 
port and  strengthening  of  the  true  doctrine  and  religion  of 
Christ,  the  annual  sum  of  1200  florins  shall  be  appropriated 
to  such  adults  who,  already  well  versed  in  the  sciences, 
may  be  willing  to  apply  Ihemselves  earnestly  to  the  study 
of  theology,  so  that  able  preachers  and  ministers  of  the 
divine  word  may  be  thus  secured." 

By  these  measures  the  Church  and  University  of  the 
Electoral  Palatinate  were  delivered  from  the  unsettled 
condition  in  which  they  had  so  long  been,  and  fully 
organized  according  to  a  general  plan.  But,  in  carrying  it 
out  in  all  its  details,  a  vast  deal  yet  remained  to  be  done, 
and  some  of  the  most  formidable  difficulties  only  came 
clearly  into   view  when   the   magnanimous   Otho   Henry, 

I  55 


THE   CITY  AND   UNIVERSITY   OF   HEIDELBERG. 

after  a  brief  reign  of  three  years,  was  snatclied  away  by  an 
■unexpectedly  sudden  death  on  the  12th  of  February,  1559. 

A  retrospective  glance  shows  us  that  the  lateness  of  the 
Reformation  in  the  Palatinate  afforded  the  people  time  for 
a  gradual  transition  from  the  old  faith  to  the  new.  But 
this,  on  the  other  hand,  brought  with  it  the  serious  disad- 
vantage that  the  first  organization  of  its  ecclesiastical 
affairs  occurred  just  at  the  period  when  the  struggle  of 
German  Lutheranism  against  the  growing  influence  of  Cal- 
vinism was  raging  with  the  greatest  violence,  so  that  the 
Church  of  the  Electoral  Palatinate  could  not  avoid  being 
entangled  in  all  the  vicissitudes  of  the  conflict. 

During  the  years  in  which  the  Evangelical  Church  of 
Germany  was  taking  shape  under  the  moulding  power 
of  the  Augsburg  Confession  of  1530,  no  organization  of 
the  kind  existed  as  yet  in  the  Palatinate.  But  just  as 
Frederick  11. — and  after  him  Otho  Henry — began  the  work, 
the  quarrel  between  the  school  of  Melanchthon  and  the 
strict  adherents  of  Luther  in  regard  to  the  doctrine  of  the 
Lord's  Supper  produced  a  division  into  parties  which  ex- 
tended throughout  tfle  whole  of  Germany.  To  which  side 
the  two  Electors  inclined  is  evident  in  the  simple  fact,  that, 
from  the  year  1545,  Melanchthon  was  their  confidential 
adviser  in  all  measures  of  reform.  When,  therefore,  the 
Church  of  the  Palatinate  placed  itself  upon  the  basis  of  the 
Augsburg  Confession,  that  version  of  it  was,  of  course, 
chosen  which  best  accorded  with  these  circumstances, — 
viz. :  the  one  altered  by  Melanchthon,  who,  in  1540,  under- 
took the  task  of  amending  the  original,  especially  in  the 
article  on  the  Lord's  Supper,  so  as  by  this  means  to  bring 
about  a  better  understanding  between  the  adherents  of 
Luther  and  the  Swiss  Reformers.  The  expression,  in  the 
version  of  1530,  which  says  that  the  body  and  blood  of 
Christ  are  really  present  under  the  form  of  bread  and  wine, 
in  that  of  1540  he  had  so  changed  as  to  read,  that  with  the 
bread  and  in  the  wine  the  body  and  blood  of  Christ  are 
really  communicated.;   Jie   also    struck    out  the   positive 

56 


THE   CITY  AND   UNIVERSITY  OF   HEIDELBERG. 

rejection  of  the  opposite  doctrine.  With  this  Confession 
of  1540  fully  agrees  the  following  declaration  concerning 
the  Holy  Eucharist  in  Otho  Henry's  church-order  of  1556: 
— "  The  Supper  of  Christ  is  a  sacrament  and  divine  symbol, 
in  which  Christ,  really  present,  offers  and  communicates  to 
us  wdth  bread  and  wine  His  body  and  blood."  In  this 
same  instrument  there  is  also  found  no  trace  of  exorcism 
in  connection  with  baptism ;  nor  is  there  any  indulgence 
Bliown  tow^ard  the  retaining  of  images  in  churches,  as  in 
Saxony  and  elsewhere.  On  the  contrary,  as  was  the  case 
in  all  Reformed  communities,  their  removal  is  earnestly 
enjoined,  and  Otho  Henry  in  person  advocated  the  mea- 
sure when  opposition  to  it  had  created  a  disturbance 
among  the  citizens  of  Heidelberg.  In  harmony  with  the 
endeavor  to  bring  about  a  better  state  of  feeling  between 
the  parties  at  variance  upon  the  doctrine  of  the  Lord's 
Supper,  the  Elector  not  only  suffered  men  who  were  noto- 
riously in  favor  of  the  Swiss  view  to  remain  in  his  neigh- 
borhood, but  even  gave  them  places  in  the  University  and 
high  offices  in  the  state.  Finally,  the  conduct  of  the 
Palatine  princes  toward  the  members  of  the  Calvinistic 
churches  of  foreign  lands  fully  corresponds  with  the  spirit 
of  Melanchthon  and  his  school.  Scarcely  had  the  first 
half  of  the  sixteenth  century  expired  when  these  churches 
and  their  congregations  in  England,  France,  and  the 
Netherlands  were  exposed  to  bloody  persecution.  Multi- 
tudes of  persons,  young  and  old,  were  put  to  death;  whilst 
others,  compelled  to  abandon  home  and  country,  sought 
refuge  in  Protestant  Germany.  But  in  not  a  few  of  the 
strictly  Lutheran  states  the  spirit  of  bigotry  prevailed  to 
such  a  degree  that  the  strangers,  under  the  name  of 
"  Sacramentarians,"  either  met  with  an  extremely  cool 
reception  or  were  driven  away  with  merciless  severity. 
In  certain  cases  the  hatred  against  them  was  so  strong  that 
the  martyrdom  of  these  Sacramentarians  was  styled  "  a 
martyrdom  of  the  devil."  Far  different  was  their  expe- 
rience in  the  Palatinate.     Inspired  by  warm  Christian  sym- 

57 


THE   CITY  AND    UNIVERSITY   OF   HEIDELBERG. 

pathy,  Frederick  IE.  and  Otho  Henry  gave  free  admission 
to  the  fugitives.  Men  of  talent  among  them  received 
employment  in  the  University  of  Heidelberg,  and,  when 
the  number  of  the  exiles  increased,  they  were  allowed  the 
privilege  of  forming  themselves  into  congregations  after 
their  own  pattern.  All  this  taken  together  shows  that  the 
Evangelical  Church  in  the  Electoral  Palatinate  deviated  in 
many  points  of  doctrine  and  practice  from  the  strictly 
Lutheran  Churches  in  the  rest  of  Germany,  and  based  its 
polity  upon  different  principles.  Under  the  influence  and 
counsels  of  Melanchthon  it  assumed  from  the  first  a  kind 
of  middle  position  between  Luther  on  the  one  side  and 
Zwingli  and  Calvin  on  the  other.  It  was  difficult,  how- 
ever, to  maintain  this  middle  position  witli  firmness. 
Those  who  thought  and  felt  with  Melanchthon,  or  the  so- 
called  "  Philippists,"  were  accused  by  the  strict  Lutherans 
of  a  secret  leaning  toward  Calvinism,  and,  for  this  reason, 
were  regarded  with  greater  hostility,  almost,  than  the  real 
Calvinists  themselves.  They  were  generally  forced  to 
acknowledge  that,  in  spite  of  their  peaceful  bearing,  all 
hope  even  of  the  slightest  concession  from  the  opposite 
party  had  to  be  given  up.  The  cruelty  exhibited  in  the 
cases  mentioned  above  also  tended  to  deepen  the  feeling 
of  estrangement,  and  the  two  branches  of  the  Reformation 
springing  from  Luther  continued  to  diverge  more  and 
more.  Princes  who — like  the  noble  Otho  Henry,  Lu- 
theran as  he  originally  was — were  accustomed  always  to 
look  at  the  common  interests  of  Protestantism  and  mea- 
sure its  wants  from  a  higher  point  of  view,  could  not  but 
lose  all  respect  for  a  movement  which  seemed  to  live  only 
by  theological  quarrels  and  the  putting  down  of  every 
thins:  in  the  Church  that  differed  from  its  own  standard. 
Compared  with  the  spirit  of  Lutheranism  thus  dwarfed 
and  crippled,  that  of  the  Reformed  Church  now  stood  in 
bold  contrast.  For  a  long  time  established  in  German 
Switzerland,  and  just  then  presided  over  by  such  venerable 
men   as  Henry  Bullinger  and  Peter  Martyr  Vermili,  its 

53 


THE   CITY   AND    UNIVERSITY   OF    HEIDELBEHa. 

golden  age  began  with  the  settlement  of  Calvin  in  Geneva, 
by  the  moulding  power  of  w^hosc  creative  intellect  it  took, 
in  a  few  decades  of  years,  the  form  of  the  Evangelical 
Church  of  Western  Europe.  A  Church  in  a  much  fuller 
sense  of  the  word  than  the  Lutheran,  the  consciousness 
that  all  its  energies  were  needed  in  the  work  of  social 
regeneration  prevented  an  undue  predominance  of  theo- 
logical doctrine,  and  kept  within  bounds  the  polemical 
tendencies  of  the  mere  school.  By  her  practically  peace- 
ful spirit  in  the  midst  of  controversy,  by  her  unshaken 
faith  under  heavy  trials  and  bloody  persecutions,  by  her 
brilliant  array  of  great  scholars  and  men  of  marked  cha- 
racter both  among  the  clergy  and  laity,  she  could  not  but 
awaken  admiration  in  minds  not  clouded  wdth  prejudice, 
even  in  those  parts  of  Germany  originally  Lutheran.  The 
Palatine  Electors  saw^,  moreover,  that  if  the  University 
of  Heidelberg  w^as  to  enter  upon  a  successful  career,  and 
not  sink  dowai  again  into  the  bondage  of  a  dry,  barren 
scholasticism,  they  must  not  look  to  the  philosophical 
circles  of  the  fatherland  only,  when  selecting  professors  to 
fill  up  gaps  in  the  various  faculties,  but  have  regard  also  to 
the  rich  intellectual  forces  then  available  in  Reformed 
Protestantism  abroad.  In  1557,  so  many  distinguished 
foreigners  ^d  already  come  to  Heidelberg,  that  the  mind 
of  Melanchthon  was  filled  with  anxiety, — and  not  without 
good  reason;  for,  after  his  death  in  1560,  the  Eeformed 
party  acquired  new  strength.  A  final  transition  to  this 
side  was  an  event  confidently  anticipated,  here  and  there 
with  concern,  but  in  other  places  with  joyous  hope. 

The  decisive  step  was  at  length  taken  by  Otho  Henry's 
successor,  Frederick  IIL,  of  the  Simmern  line  of  the  Pala- 
tine house,  and  the  formation  of  the  Heidelberg  Catechism 
was  the  chief  act  by  which  the  adoption  of  the  Calvinistic 
creed  was  fully  consummated. 

Without  going  into  detail,  it  is  enough  to  say  here  that 
the  new  Elector  devoted  himself  to  his  grand  work  with 
rare  conscientiousness  and  fidelity.     He  is,  beyond  dispute, 

59 


THE   CITY   AND   UNIVERSITY   OF   HEIDELBERG 

tlie  greatest  ruler  of  wliom  tlie  Protestant  Cliurcli  of  the 
Palatinate  can  boast,  and,  as  regards  piety  and  loyalty  to 
the  faitli,  is  a  shining  example  of  an  evangelical  prince. 

His  leanings  toward  the  Reformed  Confession  began 
rather  early.  As  a  pensionary  of  France,  he  was  brought 
into  close  relations  with  the  people  of  the  "West,  and  his 
son  John  Casimir  was  permitted  to  reside  at  the  French 
court  until  the  family  succeeded  to  the  Electoral  dignity. 
By  this  intercourse  with  France,  Frederick  was  placed  in  a 
position  to  understand  the  value  of  the  movements  there 
set  on  foot  for  the  development  of  the  Reformation. 
Hence,  as  soon  as  he  came  into  power,  men  of  the  Re- 
formed party,  like  the  Frenchman  Francis  Hotoman,  and 
the  Strasburger  Jacob  Sturm,  appeared  at  his  court  on 
business  relating  to  church-aifairs.  The  nature  of  the 
matters  discussed  on  this  occasion,  and  the  direction  in 
which  Frederick's  mind  was  then  already  moving,  may  be 
inferred  from  a  letter  written  by  Hotoman  to  Bullinger  in 
Zurich,  and  dated  Heidelberg,  March  16.  He  says,  "I 
cannot  tell  you  any  thing  new  yet,  because  I  am  waiting 
to  see  what  a  certain  country  will  bring  forth.  God  grant 
a  propitious  hour  to  the  birth !  Calvin,  Farel,  Beza,  are 
filled,  at  these  prospects,  with  the  brightest  hopes  for  the 
future.  But  the  ultimate  decision  dependte  upon  the 
strength  and  influence  of  the  several  parties  who  surround 
the  new  Elector.     Hence  my  talk  shall  be  of  them." 

During  the  early  years  of  the  reign  of  Frederick  IH.,  a 
remarkable  body  oJP  eminent  men,  diflfering  from  each 
other  in  many  respects,  had  been  brought  together  in  Hei- 
delberg, partly  as  members  of  the  University  and  partly  as 
officers  in  Church  and  State.  Some  of  them  were  natives 
of  the  Palatinate,  whilst  others,  especially  the  theologians, 
.;i  had  been  invited  from  abroad  or  had  come  hither  of  their 
own  accord, — a  few  in  the  time  of  Otho  Henry,  but  most 
of  them  since  the  accession  of  Frederick.  As  regards 
their  relations  to  religion  and  the  Church,  they  form  three 
or  four  distinct  groups, — Lutherans,  Philippists,  and  Re- 

60 


THE   CITY   AND    UNIVERSITY    OF   HEIDELBERG. 

formed, — wlio  arc  again  subdivided  into  Zwinglians  and 
Calvinists.  At  the  head  of  the  Lutheran  party  stood  Tile- 
mann  Hesshus,  born  at  WeseL  He  had  taken  a  degree  in 
"Wittenberg,  and  Melanchthon,  without  being  well  ac- 
quainted with  his  character,  had  given  him  a  recommenda- 
tion, in  January,  1558,  to  the  chancellor  of  the  Palati- 
nate, Minkwitz;  in  consequence  of  which  he  not  only 
obtained  the  first  place  in  the  faculty  of  theology,  but  was 
also  appointed  general  superintendent  and  member  of  the 
church-council  [Kirchenrath).  His  bitter  and  disgraceful 
quarrel  with  Klebitz  soon  gave  reason  for  regret  that  such 
an  extremely  violent  zealot  should  have  been  called  to 
such  an  important  position.  In  Paul  Einhorn  of  Nordlin- 
gen,  whom  Frederick  had  put  into  the  second  theological 
professorship  in  March,  1559,  Hesshus  found  an  active  co- 
adjutor; but  he  did  not  remain  long  in  Heidelberg.  At 
the  court,  the  Lutheran  cause  was  advocated  by  the  court- 
judge  (Hofrichter)  Erasmus  of  Venningen,  a  man  of  great 
personal  dignity  and  honorable  bearing,  but  withal  fanati- 
cal in  his  relio:ious  views.  In  the  same  class  must  be 
ranked  also  Otho  Henry's  chancellor,  Von  Minkwitz,  who. 
on  account  of  his  wealth,  office,  and  skill  in  public  afl'airs, 
wielded  an  extensive  influence.  Finally,  in  the  territories 
of  the  knights,  where,  as  is  well  known,  the  Reformation 
struck  root  far  earlier  than  in  the  rest  of  the  country,  the 
attachment  to  the  doctrines  of  Luther  was  very  strong 
among  the  clergy,  the  nobles,  and  the  people. 

To  the  group  of  the  Melanchthonians  or  Philippists  be- 
longed Henry  Stoll,  or  Stolo,  a  native  of  the  Palatinate. 
From  1526  he  was  a  pastor  in  Heidelberg,  and  in  his  later 
years  a  professor  in  the  University  at  the  same  time.  In 
1556  he  had  already  reached  the  age  of  sixty-seven,  having 
adhered  faithfully  to  the  evangelical  confession  through  all 
its  varying  fortunes.  Highly  beloved  on  account  of  his 
peaceable  character,  and  esteemed  for  his  eloquence  in  the 
pulpit,  he  died  in  1557,  while  superintendent  in  Heidel- 
berg.    But  the  chief  strength  of  the  Melanchthonians  lay 

61 


THE   CITY  AND    UNIVERSITY   OF   HEIDELBERG. 

in  Michael  Diller,  formerly  prior  of  the  Augustinian  con- 
vent, and  after  that  preacher  in  Speier.  Thrice  banished 
from  this  free  city  by  command  of  the  emperor,  he  went 
in  1548  to  the  canton  of  Basel,  but  in  1553  was  employed 
by  Otho  Henry  as  court-preacher,  and  in  1556  accom- 
panied him  to  Heidelberg,  where  in  1570  he  died,  leaving 
behind  him  an  enviable  reputation.  Closely  allied  with 
him  were  three  counts  of  the  house  of  Erbach.  Count 
George,  who  had  received  his  religious  education  at  Ge- 
neva under  Calvin  himself,  was  invested  by  Frederick  with 
the  highest  dignity  in  his  gift,  that  of  grand  steward  of  the 
household  [Gi^osshofmeister],  and  his  brothers,  Eberhard  and 
Valentine,  were  like  him  prized  as  able  and  conscientious 
servants  of  the  state.  The  chancellor  of  Frederick,  Chris- 
topher Probus,  a  native  of  the  Palatinate,  held  similar 
opinions  in  regard  to  theology  and  the  Church.  He  was 
distinguished  for  administrative  ability  and  the  large  ex- 
tent of  his  legal  and  general  culture. 

As  decided  Zwinglians  may  be  named  the  secretary, 
Stephen  Zierber,  a  relative  of  Melanchthon;  the  eminent 
teacher  of  law,  Christopher  Ehem ;  and  the  Brandenbur- 
ger,  William  Klebitz,  deacon  in*  the  Church  of  the  Holy 
Ghost.  The  most  prominent  leader  of  the  party,  however, 
was  Thomas  Erastus  (Liebler),  a  Swiss,  who  in  1558  en- 
tered the  service  of  Otho  Henry  as  family  physician  and 
professor  of  medicine,  and  since  then  had  risen  to  great 
influence.  In  Erastus  remarkable  natural  gifts  were 
united  with  a  fiery  zeal,  and  he  was  one  of  those  persons 
who  everywhere  find  adherents  and  seek  after  them.  In 
theological  matters  he  was  well  versed,  and  for  this  reason 
was  made  a  member  of  the  church-council  [Kirchenralh). 
Against  Hesshus  he  took  a  bold  and  open  stand,  and  went 
to  considerable  trouble  in  order  to  bring  men  of  his  own 
way  of  thinking  into  the  faculty  of  theology,  and  that,  too, 
not  without  success. 

Called  to  Heidelberg  as  extraordinary  professor  in  1557, 
and  thus,  in  advance  of  Hesshus,  the  earliest  to  appear  on 

62 


THE    CITY   AND    UNIVERSITY   OF   HEIDELBERG. 

the  stage  in  the  armor  of  Cah'in,  was  Peter  Boqnin,  for- 
mer prior  of  the  Carmelite  monastery  in  Bourgcs.  Driven 
from  France  on  account  of  his  religious  ftiith,  he  preached 
for  a  while  to  a  congregation  of  French  exiles  in  Stras- 
burg,  and  from  thence  came  to  the  Palatinate.  The  next 
strong  pillar  of  the  Calvinistic  party  was  AYenceslaus  Zule- 
ger,  a  Bohemian  by  birth,  who  had  studied  theology  and 
jurisprudence  in  Geneva.  So  highly  was  he  esteemed  by 
the  Elector  Frederick,  that  in  1560  he  appointed  him,  then 
only  twenty-nine  years  of  age,  president  of  the  church- 
council,  over  the  heads  of  the  older  members.  One  of  the 
first  acts  of  Zuleger  in  his  new  oiiiee  was  to  invite  to  Hei- 
delberg a  man  who  soon  took  a  very  prominent  position  in 
the  Church  of  the  Palatinate, — Caspar  Olevianus.  Born  at 
Treves,  Olevian  studied  jurisprudence  at  Bourges,  and 
afterward  theology  at  Geneva  under  Calvin,  and  at  Zurich 
under  BuUinger  and  Peter  Martyr.  In  1559  he  returned  to 
his  native  city,  and  began  to  preach  there  the  evangelical 
doctrine.  This  led  to  a  sharp  collision  with  the  Catholic 
clergy,  which  ended  with  his  being  thrown  into  prison. 
Freed  from  his  bonds  by  the  interposition  of  the  Palatine 
prince  in  January,  1561,  he  was  yet  condemned  to  banish- 
ment. Before  the  close  of  the  year  he  accepted  the  post 
of  teacher  in  the  Sapienz-College  at  Heidelberg.  Soon 
after  he  was  transferred  to  the  third  theological  professor- 
ship, and  thence,  in  a  short  time,  to  the  pulpit  and  a  place 
in  the  church-council.  In  all  the  measures  of  reform  pro- 
jected by  the  council  he  took  a  lively  interest,  and  by  his 
great  ability  and  zealous  labors  won  the  entire  confidence 
of  the  Elector.  Early  in  1561,  Emanuel  Tremellio,  a 
learned  Italian  who  had  come  over  to  the  Reformed 
Church  in  Switzerland,  was  appointed  to  the  chair  vacated 
by  the  Lutheran,  Paul  Einhorn,  as  Professor  of  Old  Testa- 
ment exegesis.  About  the  same  time,  Peter  Dathenus,  a 
Netherlander  of  Ypern,  became  tutor  to  the  princes,  and 
not  long  after,  a  member  of  the  church-council.  But  in 
the   month   of  September,  1561,   the   theological   faculty 

63 


THE   CITY  AND    UNIVERSITY   OF   HEIDELBERG. 

acquired  one  of  its  most  distinguished  ornaments  in  Zacha- 
rias  Ursinus,  a  native  of  Breslau.  For  seven  years  a 
favorite  disciple  of  Melanclithon,  lie  had,  during  a  second 
residence  in  Zurich  and  Geneva,  shown  a  decided  leaning 
to  the  doctrines  of  Calvin  and  entered  into  close  fellow- 
ship with  Peter  Martyr.  The  aged  Reformer,  having  re- 
ceived an  invitation  to  a  professorship  in  Heidelberg, 
recommended  in  his  own  stead  the  young  Ursinus,  who 
by  his  extensive  learning  and  unwearied  diligence  in  the 
twofold  office  of  rector  of  the  Sapienz-College  and  pro- 
fessor of  theology,  as  well  as  by  his  quiet,  peaceable  spirit, 
soon  rose  high  in  public  esteem.  In  the  few  years  fol- 
lowing, the  Calvinistic  party  was  increased  by  the  arrival 
of  Lambert  Pithopiius  of  Deventer,  Francis  Junius  of 
Bourges,  Daniel  Tossanus  of  Mompelgard,  and  Girolamo 
Zanchi  of  Alzano, 

The  calling  in  of  so  many  strangers  created  some  dis- 
satisfaction. But  the  object  of  the  Elector — which  was  to 
reorganize  the  Church  after  the  Reformed  pattern — could 
not  be  attained  in  any  other  way.  The  views  of  the  men 
thus  brought  together  in  Heidelberg  did,  indeed,  differ  in 
regard  to  many  important  matters.  For  example,  the 
desire  of  Olevianus  to  introduce  the  Calvinistic  form  of 
church  government  was  shared  by  none  of  the  other  par- 
ties, and  his  plan  only  found  support  from  the  strict  dis- 
ciples of  the  school  of  Geneva.  By  the  Zwinglian  Erastus 
it  was  violently  assailed.  But  in  opposition  to  extreme 
Lutheranism,  which  by  the  overbearing  conduct  of  Hes- 
shus  had  lost  all  credit,  Melanchthonians,  Zwinglians,  and 
Calvinists  united  as  one  man;  and  from  this  union, 
through  the  joint  labors  of  Ursinus  and  Olevianus,  sprang 
a  common  formula  of  faith,  given  to  the  world  in  January, 
1563, — the  Heidelberg  Catechism. 


THE  SWISS  REFORMERS. 


By  dr.   HEEZOG, 

erlangen,  germany. 
Translated  et  U.  IIarbaugh,  D.D.,  Ledanon,  Pa. 


THE  SWISS   REFORMERS. 

Translated  by  II.  Kaebaugh,  D.D.,  Lebanon,  Pa. 

"What  place  have  the  Swiss  Keformers  in  a  collection 
dedicated  to  the  memory  of  the  Ileidelherg  Catechism? 
True,  this  work  has  also  been  valued  and  used  as  it  deserves 
in  the  Swiss  Church,  not  only  in  German  hut  also  in  French 
Switzerland,  and  is  still  in  use  in  several  cantons.  But  the 
Swiss  theologians  have  in  no  wayhadyjart  in  its  formation. 
Still,  the  production  of  this  distinguished  doctrinal  Avork  is 
nevertheless  to  be  traced  back  to  an  impulse  which  pro- 
ceeded from  the  Swiss  Reformers.  With  this  book,  Ger- 
many has  returned  with  usury  that  which  it  had  received 
from  Switzerland.  It  may,  therefore,  be  allowed  a  Swiss 
theologian  to  express  the  thanks  of  his  fatherland  for  this 
divine  gift  from  Germany,  by  here  presenting  to  his  readers 
a  brief  sketch  of  the  fathers  and  founders  of  the  SavIss 
Church,  which  may  at  the  same  time  be  regarded  as  a  Avit- 
ness  of  that  unity  in  the  Spirit,  which  binds  together  all 
Reformed  Churches. 

AVTien  we  speak  of  SavIss  Reformers,  we  do  not  Avish  to 
imply  that  they  were  all  of  SavIss  origin :  on  the  contrary, 
the  majority  of  them  were  immigrated  friends.  CEcolam- 
padius  Avas  by  birth  a  Palatine  (from  Weinsberg,  which 
became  part  of  Wurtemberg  in  1504) ;  Berthold  Ilaller, 
the  Reformer  in  Bern,  Avas  a  Swabian;  Erasmus  Ritter, 
Reformer  in  Schafl'hausen,  was  a  Bavarian ;  Leo  Juda,  the 
friend  and  assistant  of  Zwingli,  Avas  an  Alsatian.  Of  those 
men  AAdio  introduced  and  founded  the  Reformation  in 
French  Switzerland,  onlv  Viret  is  a  Swiss  by  birth,  from 

w 


THE   SWISS   REFORMERS. 

Orbe  in  tlie  canton  of  Vaucl :  strictly  speaking,  even  lie  can- 
not be  called  a  Swiss,  since  Vaucl  was  only  in  the  later  years 
of  his  life  joined  to  Switzerland.  The  same  is  true  of  the 
other  actors  in  French  Switzerland ;  since  in  the  case  of  all 
these  countries  the  rise  of  the  Reformation,  and  their  union 
with  Switzerland,  are  cotemporaneous.  In  the  fact  that  so 
many  foreigners  are  found  among  the  Swiss  Reformers,  we 
may  see  reflected  a  peculiarity  of  Swiss  life  in  general, 
without  which  the  prominent  position  which  this  country 
occupied  in  the  Reformation  of  the  sixteenth  century 
could  not  well  be  explained.  The  geographical  position 
of  Switzerland,  connected  with  the  susceptibility  of  the 
nationality  of  the  Swiss  people,  and  their  aptness  for  culti- 
vation, furnish  the  ground  of  its  living  rapport  with  the 
adjoining  countries,  whence  also  it  received  manifold  ele- 
ments of  cultivation  and  living  incitement:  it  became, 
namely,  an  asylum  for  those  who  were  persecuted  for  the 
eake  of  the  gospel.  Eminent  men  from  Germany  and 
France  found  in  Switzerland  spheres  of  activity,  or  could 
secure  such,  from  whence  they  could  send  back  a  salutary 
influence  upon  their  fatherland. 

It  is,  however,  always  worthy  of  notice,  that  the  man  on 
whom  depended  the  whole  movement,  who  gave  it  the 
direction  which  it  has  since  maintained,  and  which  others 
have  prosecuted,  was  by  birth  a  Swiss ;  and  it  is  not  to  be 
denied,  whatever  may  be  said  to  the  contrary,  that  Zwingli 
developed  himself  into  a  Reformer  independently  of  Luther. 
In  the  early  part  of  his  public  life,  the  religious  falls  some- 
what behind  the  humanitarian  and  political  forces,  in  his 
activities.  Yet  even  in  the  first  years  of  the  sixteenth 
century  he  had  received  words  from  the  lips  of  his  teacher, 
Thomas  Wittenbach,  which  fell  like  a  gleam  of  light  into 
his  soul, — namely,  that  the  death  of  Christ  is  the  only  ran- 
som for  the  sins  of  men.  These  words,  more  immediately 
designed  to  refute  a  writing  of  the  Bishop  of  Basel  in  the 
year  1503,  and  uttered  in  an  academic  disputation,  led  the 
keen-sighted  young  man  to  look  upon  monkery  and  the 

68 


THE    SWISS   REFORMERS. 

Catholic  sacraments,  from  that  time  forth,  with  somewhat 
diiferent  eyes.  The  same  "VVittcnhach  was  accustomed  to 
say  that  the  time  was  not  far  distant  when  the  philosophi- 
cal tlieology  (in  the  stili"  forms  of  which  his  OAvn  instructions 
moved)  would  he  set  aside,  and  the  old  doctrines  of  the 
Church,  as  they  are  laid  down  in  the  Scriptures  and  in  the 
works  of  the  Fathers  of  the  Church,  would  be  restored. 
Such  and  similar  expressions  were  seed-thoughts,  which 
afterwards  brought  forth  rich  fruits. 

Animated  by  a  desire  to  read  the  'New  Testament  in  the 
original,  Zwingli  in  the  year  1513  began  the  study  of 
the  Greek  language.  In  the  two  following  years  he  turned 
more  decidedly  away  from  the  philosophy  and  theology  of 
the  wranglers,  as  he  says,  and  made  up  his  mind  that  he 
must  let  all  that  alone,  and  seek  to  learn  the  mind  of  God 
purely  from  His  own  simple  word.  "  Then  I  began  to  be- 
seech God  for  His  light,  and  the  Scripture  became  much 
more  easy  to  me."  (Works,  ed.  of  Schultz  &  Schulthess, 
i.  79.)  His  connection  with  Erasmus,  which  began  about 
this  time,  served  him  not  only  in  his  humanistic  studies, 
but  through  Erasmus  his  attention  was  also  called  to  a 
fundamental  error  of  the  Catholic  religion, — namely,  that 
which  consisted  in  seeking  salvation  of  creatures.  A  Latin 
poem  of  Erasmus  on  the  invalidity  and  perversity  of  saint- 
worship,  as  practised  in  the  Roman  Church,  deeply  im- 
pressed his  mind  in  regard  to  this  point.  His  opposition 
to  the  worship  of  saints  connected  itself  in  his  mind  most 
immediately  with  the  idea  of  God  as  the  absolute  causality, 
and  the  only  source  of  all  salvation.  Thereupon  he  had  a 
conversation  with  Capito,  in  Einsiedeln,  in  the  year  1516, 
when  both  of  these  men  agreed  that  the  papacy  must  be 
overthrown.  But  neither  in  Glarus  nor  in  Einsiedeln  did 
he  assume  a  directly  polemical  position.  In  opposition  to 
the  idolatrous  worship  of  Mary,  of  which  Einsiedeln  was 
the  centre  for  Switzerland  and  adjoining  countries,  he  in- 
sisted that  Christ  is  the  only  Mediator.  He  appeared 
polemically  when  he  aided  in  silently  removing  the  inscrip- 

69 


THE   SWISS   KEFORMERS. 

tion,  "Here  is  full  absolution  from  guilt  and  punishment 
for  all  sins,"  from  tlie  cliurcli  in  Einsiedeln,  when  he  com- 
manded the  nuns  in  the  abbey,  instead  of  singing  the 
customary  matins,  to  read  the  New  Testament,  and  allowed 
them  even  to  leave  the  convent.  There  can,  therefore,  be 
no  doubt  of  the  fact  that  Zwingli  was  not  turned  into  the 
track  of  the  Reformation  by  Luther.  On  the  other  hand, 
it  lay  in  the  nature  of  things  that  the  appearing  of  Luther 
involuntarily  inspired  him  with  courage,  and  also  rendered 
the  people  of  Zurich  receptive  toward  the  Reformation. 
In  general,  Zwingli  only  appeared  as  Reformer,  with  full 
decision,  after  his  call  to  Zurich:  there  he  found  the  do:; 
fjLOc  Tzou  d-io — the  place  on  which  to  stand. 

"With  other  Swiss  Reformers,  as,  for  instance,  with  CEco- 
lampadius,  we  find  more  of  Luther's  influence,  and  greater 
dependence  on  him.  Q^colampadius,  as  he  himself  ac- 
knowledges, in  a  work  published  in  1519  (Canonis  Lidoct), 
had  his  attention  called  to  Luther  originally  through  his 
Sermons  on  the  Ten  Commandments,  which  appeared 
prior  to  1517.  The  effect  of  this  work  upon  his  pious 
mind  was  thenceforward  to  make  Christ  appear  more 
glorious,  the  gospel  holier  to  him,  so  that,  setting  aside  all 
self-sufficiency,  he  ascribed  all  good  to  Christ,  to  himself 
little,  yea,  nothing.  The  rising  of  Luther  against  Tetzel, 
which  followed,  confirmed  CEcolampadius  in  his  good 
opinion  of  this  dauntless  man  of  Grod.  From  that  time 
forth  he  acknowledged  that  he  had  learned  of  Luther  that 
our  righteousness  consists  in  the  forgiveness  of  sins.  (Bucer 
to  Myconius,  April  23,  1534.)  As  Brigitta  monk,  he  ex- 
pressed himself  in  plain  words— which  his  friends  against 
his  will  made  public — in  favor  of  Luther;  and  in  his  work 
on  Confession,  which  he  had  written  in  the  convent  of 
Altenmlinster,  he  celebrated  anew  Luther's  great  merits. 
Calvin,  independent  as  he  stands  before  us,  was  fully 
conscious  of  his  dependence  on  his  great  predecessor,  and 
expressed  himself  to  that  effect.  "Multum  illis  debemus 
omnes,"  he  was  accustomed  to  say.     This  calls  to  mind  the 

70 


THE   SWISS   REFORMERS. 

words  of  "Wellington  in  regard  to  Napoleon  I. :  "AYe  must 
all  learn  from  him."  In  his  doctrine  of  the  Lord's  Supper 
he  sought  to  reconcile  the  truth  which  lay  at  the  foundation 
of  the  Lutheran  doctrine,  with  the  positions  settled  through 
the  Swiss  Reformation,  and  subscribed  the  Augsburg  Con- 
fession in  the  sense  in  which  its  own  author  had  explained 
it;  that  is,  he  subscribed  this  confession  as  it  stood  in 
the  edition  of  the  year  1540.  Li  his  publication  against 
Pigius,  1543,  he  openly  declared  that  through  Luther's 
service  and  labor  the  purity  of  the  gospel  had  at  that  time 
been  again  restored.  To  Bullinger  he  expressed  himself 
(Nov.  25,  1544)  that  he  would  still  acknowledge  Luther  as 
a  servant  of  Christ,  even  though  he  should  denounce  him 
(Calvin)  as  a  devil.  This,  as  is  well  known,  was  not  to  be 
feared.  It  is  reported  that  Luther,  on  the  appearance  of 
Calvin's  Treatise  on  the  Lord's  Supper,  should  even  have 
said,  "  If  Q^colampadius  and  Zwingli  had  from  the  begin- 
ning expressed  themselves  in  like  manner,  they  would 
never  have  fallen  into  such  extended  disputations."  These 
words,  reported  by  Petzel  in  his  narrative  of  the  sacra- 
mental controversy,  be  they  authentic  or  not,  in  either  case, 
as  J.  Miiller  (The  Evang.  Union,  p.  328)  says,  correctly 
express  what  is  substantially  the  true  state  of  the  case. 

In  every  effort  to  secure  merit  for  ourselves,  the  first  con- 
dition is  to  acknowledge  the  merit  of  those  who  have  gone 
before  us.  This  the  Reformers  of  Switzerland  did;  and 
even  in  the  heat  of  the  unhappy  sacramental  strife  they  did 
not  forget  it.  It  is  not  to  be  disputed  that  they  conducted 
themselves  in  that  controversy  with  much  more  propriety 
than  their  renowned  opponent.  The  fact  that  they,  not- 
withstanding all  their  agreement  with  him,  still  held 
substantially  to  their  own  course,  resulted  from  various 
causes.  Above  all,  the  reformatory  problem  was  far- 
reaching,  and  neither  by  Luther  nor  his  cotemporaries  was 
it  on  all  sides  perfected ;  so  that  work  enough  still  remained 
for  others.  Then,  also,  not  all  spirits  are  formed  after 
one  and  the  same  type ;  and  our  Reformers  had  their  own 

K  11 


TEE   SWISS   REFORMERS. 

peculiar    spiritual    individuality;     tliey    Lad    followed   a 
peculiar  process  of  development :  this  exerted  a  moulding 
influence  on  their  conception  of  Christianity,  on  their  theo- 
logical and  churchly  activity.     The  character  of  the  people 
from  whom  our  Reformers  proceeded,  and  the  nation  in 
which  they  wrought,  are  here  also  to  be  considered.     In 
relation  to  the  reigning  differences  with  Luther  and  his 
disciples,  our  Reformers  held  foi-tli  the  principle — which 
was,  it  is  true,  at  that  time   altogether  new — that  those 
differences  do  not  set  aside  and  destroy  the  harmony  in 
essentials,  and  hence  should  not  disturb  peace  and  fellow- 
ship between  both  these  Churches.     Luther,  on  the  con- 
trary, on   account  of  the  bad  temper  in  which  he  found 
himself  since  the  Wittenberg  disturbances,  committed  the 
great  mistake  of  exalting  the  article  concerning  the  Lord's 
Supper  into  a  fundamental  article,  and  of  denying  to  the 
Swiss  Reformers,  who  deviated-  from  it  in  their  teaching,  all 
claims  to  a  Christian  faith.     How  faithfully  his  adherents 
followed  him  herein  is  satisfactorily  known.     That  princi- 
ple, however,  which  was  set  forth  by  our  theologians,  has 
in  the  later  civilized  world  carried  ofi'the  palm  of  victory. 
Regardless  of  all  that,  down  to  the  present  day,  has  been 
oflered  in  the  way  of  objection,  we  may  with  all  correct- 
ness contend  that  in  reference  to  the  formal  principle  of 
the  Reformation,  the  authorit}'  of  the  Holy  Scripture,  an 
essential   agreement   exists   between    our   Reformers   and 
those  of  the  Lutheran  Church.    Though  Zwingli  and  (Eco- 
lampadius,    in  their   discussions  of  the    relation  between 
the  AYord  and  Spirit,  sometimes  express  themselves  in  a 
way  which  might  induce  the  belief  that  too  much  room  is 
made  for  subjectivity,  they  are  still  separated  by  a  deep 
chasm  from  the  fanatics  of  that  time;  and  the  boldest  ex- 
planations of  (Ecolampadius  in  regard  to  this  matter  evi- 
dently accord  with  Augustinian  principles.     Just  as  these 
principles   find  their  limitation  and  relative  rectification 
through  others  of  the  same  teacher,  so  the  same  rule  holds 
good    in  regard  to  (Ecolampadius,  and  also  to    Zwingli. 
12 


THE    SWISS   llEPORMERS. 

The  excgetieal  labors  of  both  tliesc  men,  among  which 
those^of  (EcoLampadius  on  the  Old  Testament  have  even 
received  from  G-esenius  flattoring-  acknowledgment,  show 
in  the  most  decided  way  their  estimation  of  the  written 
word.  In  general,  a  veiy  strong  impulse  was  given  to 
Scripture  explanation,  and  oven  to  criticism  on  the  text, 
whicli  proved  a  healthy  check  and  balance  to  the  later  Pro- 
testant scholastics.  The  substance  of  what  Zwingli  and 
(Ecolampadius  have  said  in  regard  to  the  relation  of  Scrip- 
ture and  Spirit,  we  can  comprehend  in  the  proposition, 
that  the  written  word  of  God  can  be  understood  and 
explained  only  through  the  same  Spirit  by  whom  it  was 
originally  dictated.  Calvin  has  the  credit  of  having  placed 
this  matter  in  its  true  light.  He  who  has  explained  all  the 
books  of  the  New  Testament,  with  the  exception  of  the 
Apocalypse,  as  also  the  greatest  number,  and  those  the 
most  important,  of  the  Old  Testament,  and  that  in  such 
manner  and  way  that  his  commentaries  are  still  a  pattern 
of  correct  exegetical  symmetry,  and  in  which  all  the 
elements  of  healthy  biblical  explanation  accord, — he  has 
also  established  the  proper  relation  of  Scripture  and  Spirit 
(in  the  Institutes,  book  i.  chap,  vii.);  he  has  introduced  into 
the  Protestant  theology,  if  not  the  idea,  still  the  doctrine, 
of  the  witness  of  the  Holy  Ghost,  which  only  later  (in  the 
seventeenth  century)  was  taken  up  into  the  sphere  of 
the  Lutheran  theology.  This  witness  of  the  Holy  Spirit 
he  has  apprehended  and  described  in  its  essence,  its  signifi- 
cance and  extensive  bearings,  with  accustomed  clearness, 
circumspection,  and  profound  insight,  and  has  accurately 
defined  the  boundaries  beyond  which  fanaticism  begins. 

Still,  if  on  the  oue  side  our  Reformers  have  been  charged 
with  a  fanatical  over-estimate  of  the  subjective  spirit,  and 
a  depreciation  of  the  written  word  of  God,  the  opposite 
charge  has  been  made  against  them  from  the  other  side,  as 
though  they  had  adhered  to  a  slavish  dependence  upon  the 
letter  of  the  word,  and  had  sought  to  impress  this  stamp 
upon  their  Churches.     This  was  associated  with  tradition.; 

73 


THE   SWISS   REFOKMERS. 

and  it  was  held  that  our  Reformers  in  principle  occupied  in 
reference  to  it  an  altogether  different  position  from  Zwingli. 
It  was  therefore  contended  that  the  Lutheran  principle  in 
regard  to  the  Scripture  was  only  negatively  regulating,  in 
this  sense,  that  every  thing  not  directly  contrary  to  Scripture 
must  be  allowed  its  force  and  value.  Tlie  Swiss  Scripture 
principle  was  regarded  as  a  positive  one,  in  the  sense  that 
every  thing  which  could  not  he  shown  as  directly  contained 
in  Scripture  must  be  rejected.  This  was  more  particularly 
80  defined  that  Luther  was  content  to  regard  the  so-called 
middle  matters,  which  in  the  Scriptures  are  neither  com- 
manded nor  forbidden,  as  without  obligation,  whilst  the 
Swiss  rejected  them.  This  distinction,  however,  does  not 
hold  good.  Zwingli,  for  example,  to  whom  mostly  reference 
is  made,  does  not  wish  absolutely  to  reject  the  command 
concerning  fasting,  although  no  explicit  word  of  Scripture  is 
found  enjoining  it,  but  desires  to  leave  fasting  to  each  one's 
free  will.  (In  his  work  on  Liberty  concerning  Meats.  "Works, 
i.  p.  12.)  He  wishes,  first,  only  a  diminution  of  the  many 
Catholic  holy  days.  (Works,  i.  p.  317.)  In  the  beginning 
he  did  not  wish  the  convents  unconditionally  abolished,  at 
least  not  for  such  as,  on  account  of  poverty  and  sorrow 
of  life,  remained  inmates  of  them;  only  they  shall  have  na 
other  rules  than  the  rules  of  Christ.  When  organs  were 
get  aside,  with  which  in  Zurich  for  a  time  all  singing  was 
suspended,  Zwingli  stood  on  the  ground  that  all  this  was 
not  easily  reconcilable  with  Scripture.  The  same  holds 
true  of  the  images,  which  were  regarded  as  wholly  for- 
bidden in  Scripture.  Besides,  Zwingli  was  careful  that  the 
people,  before  the  images  (the  Lay-Bibles)  were  taken  from 
them,  should  be  properly  instructed.  In  the  same  spirit  he 
expressed  himself  against  the  radical  abrogation  of  infant 
baptism,  because  no  express  word  of  Scripture  excludes 
this  baptism.  Tlius,  he  set  forth  the  principle  that  where 
there  is  no  clear  word  of  God  there  is  room  left  for  a  cer- 
tain freedom.  In  the  preface  of  his  Liturgy  of  the  Holy 
Supper,  he  remarks,  in  relation  to  the  "accompanying" 

7,4 


THE    SWISS    REFORMERS. 

ceremonies,  "Ilereiu  every  Cliurcli  lias  its  own  opinion." 
So  also  he  retains  mucli  of  the  old  ritual  in  that  Liturgy. 
He  defended  the  making  of  the  cross,  also  the  mass-dress 
of  the  priests;  he  also  at  first  retained  the  covering  of  the 
head,  which  has  since  heen  set  aside  even  in  the  Catholic 
Church.  (De  Canone  Miss?e  Epicheresis,  Op.  iii.  p.  111.)  Not 
Zwingli,  but  a  certain  party,  which  in  the  same  work  {loc. 
cit.  p.  119)  he  opposes,  was  anxiously  wedded  to  the  letter: 
"God  has  not  designed  to  bind  us  to  outward  circum- 
stances. The  outward  order  is  in  our  power.  Christ  cele- 
brated the  Supper  in  a  room  or  hall;  Paul,  in  a  temple  in 
the  presence  of  a  large  assembly,  &c.  Above  all  ought  we 
to  guard  ourselves  against  the  spirit  of  small  strife;  for 
here  the  word  holds  good,  'KnoAvledge  puffeth  up,  but 
charity  edifieth.'  "  In  general,  CEcolampadius  Vv^as  of  the 
same  mind.  Very  beautifully  and  correctly  does  he  say,  in 
his  Pastoral  Letter  of  1527,  "The  human  traditions  we 
may  in  part  reject,  in  part  follow;  in  so  far  as  faith  and 
love  are  not  prejudiced,  there  is  no  danger  at  hand  if  even 
the  fundamental  sense  of  the  Holy  Scripture  is  not  fully 
rendered.  Hence  we  must  not  on  account  of  such  matter 
raise  strife,  or  disturb  charity."  The  French,  it  is  true,  were 
more  rigorous ;  but  Calvin  soon  receded  from  his  first  puri- 
tanical severity,  which  had  induced  him  in  1538  to  resign 
his  position  in  Geneva,  because  the  council,  at  the  instance 
of  the  Bernese,  restored  again  the  use  of  the  baptismal 
fonts,  and  unleavened  bread  in  the  great  Church  festivals; 
nor  would  he,  in  1538,  have  resigned  his  place  on  account 
of  these  matters,  if  he  had  not  recognized  in  these  innova- 
tions an  encroachment  of  the  State  and  a  violation  of  the 
rights  of  the  Church. 

As  regards  the  materkd,  or  material  principle,  of  the 
Reformation,  even  a  superficial  glance  at  the  writings  of 
our  Reformers  shows  that  they  with  all  force  and  decision 
taught  "forgiveness  of  sins  and  salvation  by  faith  in  Jesus 
Christ,  and  that  it  is  not  to  bo  found  in  the  satisfaction  and 
merits  of  works."    (Words  of  Q^colampadius,  in  his  Dispu- 

75 


THE    SWISS   REFORMERS. 

tation  held  in  Basel,  1523.)  They  were  therefore  charged, 
as  well  as  Luther  and  the  theologians  of  his  Church,  hy  the 
Catholics,  that  they  designed  to  abrogate  all  works.  Great 
as  is  the  agreement  in  this  respect  between  the  Reformers 
on  both  sides,  it  is  nevertheless  clear  that  the  Swiss  mani- 
fest a  tendency  peculiar  to  themselves. 

Catholicism  rose  historically  from  the  conniption  of  the 
Christian  consciousness  through  the  elements  of  the  Jewish 
and  the  heathen  religion,  which,  conquered  by  Christianity, 
in  that  way  perpetuated  their  life  in  the  bosom  of  Chris- 
tianity itself.  If  Catholicism  were  to  be  fandam  en  tally 
conquered,  it  would  be  necessary  to  attack  it  at  both  these 
points.  Hence  the  Reformation  problem  took  form  accord- 
ing as  the  Jewish-Catholic  or  the  Pagan-Catholic  was  most 
directly  taken  as  the  point  from  which  to  make  the  onset. 
Whilst  Luther  directed  his  attack  more  immediately  against 
the  Jewish  phase  or  feature  of  Catholicism,  and  accordingly- 
protested  against  tlie  Catholic  idea  of  sanctification  by 
works,  and  placed  justification  by  faith  in  the  foreground, 
Zwingli,  taking  his  position  in  the  idea  of  God's  absolute 
causality,  and  holding  to  onl}"  one  source  of  salvation,  lifted 
his  voice  more  immediately  against  the  Catholic  deification 
of  creatures.  Both  of  these  men  aimed  at  establishing 
the  truth  that  men  are  made  partakers  of  salvation  through 
the  pure  grace  of  God  in  Christ.  Both  wished  to  solve  the 
question,  through  what  means  man's  attainment  of  salva- 
tion is  mediated.  In  this  endeavor  Zwingli  went  back  to 
the  objective  idea  of  God, — not,  however,  led  by  the  specu- 
lative interest  to  learn  what  God  in  Himself  is ;  but  he  would 
learn  what  God  is  for  us, — for  us  who  desire  to  be  certain 
of  salvation.  The  question  in  which  Zwingli  felt  funda- 
mental concern  was,  not  how  all  that  is  was  determined 
through  the  absolute  causality  of  God,  but  this :  how  man, 
in  his  consciousness,  determined  through  his  need  of  salva- 
tion and  atonement,  stands  related  to  God  as  to  the  only 
source  of  salvation.  Zwingli  put  the  question  thus :  Who 
saves  man,  God  or  the  creature?  whilst  with  Luther  the 

76 


THE   SWISS   REFORMERS. 

question  is,  much  rather:  "WTiat  at,  or  in,  man  saves  him, 
faith  or  works  ?  This  difference  manifests  itself  clearly  in 
the  manner  in  which  both  these  men  were  drawn  into  their 
polemical  course, — Luther  through  the  abuses  of  indul- 
gences, that  is,  through  the  extreme  judaiziug  righteous- 
ness by  works;  Zwingli  through  the  idolatrous  al)omina- 
tion  of  saint-worship,  against  which,  in  his  explanation  of 
the  concluding  words  ("Works,  i.  pp.  266-301),  he  directly 
presents  the  proposition  that  God  works  all  things  in  us, — 
that  we  are  nothing  except  through  His  will.  Hence  he 
comprehends  the  catholic  disorder  in  general  under  the 
one  point  of  view  which  regards  it  as  a  darkening  of  the 
Christian  consciousness  before  God,  the  only  source  of 
salvation.  In  this  the  other  Swiss  Eeformed  theologians  in 
general  are  in  agreement  with  him.  Hence  the  mass  is 
throughout  represented  as  idolatrous;  hence,  also,  Farel 
treats  justification  by  works  itself  as  something  idolatrous, 
in  the  theses  which  he  set  forth  at  Basel,  1524:  "AVlio- 
ever  hopes  to  be  saved  and  justified  by  virtue  of  his  own 
works  and  merits,  and  not  through  faith,  he  exalts  himself, 
and,  blinded  by  unbelief,  makes  himself  God."  So  very 
severely  was,  what  is  matter  of  subjectivity,  referred  to  the 
objective, 

With  Z-wingli,  the  principles  which  pertain  to  absolute 
2)redes(ina(ion  are  chiefly  connected  with  this  same  mode  of 
view.  For  Zwingli  was — what,  moreover,  has  only  again 
become  known  within  the  last  several  decades — a  strict 
predestinarian,  and  has  expressed  his  supralapsarian 
views  in  even  stronger  terms  than  Cah'in,  who  actually  re- 
garded Zwingli  as  having  gone  too  far  in  regard  to  this 
dogma.  The  other  Swiss  Reformers,  as  is  known,  also  ad- 
hered to  this  doctrine,  and  this  in  the  supralapsarian 
sense  ;  so  Bulhnger,  who  did  not,  it  is  true,  in  his  confes- 
sion, the  Second  Helvetian,  suffer  this  dogma  to  come  for- 
ward in  its  highest  aspect.  Also  Peter  Martyr,  and  others. 
More  mildly  than  the  rest  did  (Ecolampadius  express  him- 
self, holding  fast  only  to  the  kernel  of  the  matter,  in  the 

77 


THE   SWISS   REFORMEKS. 

reply  wliich  lie  wrote  to  the  question  addressed  to  liim  in 
1530  by  the  "Waldensian  George  Morel :  "  Our  salvation 
comes  from  God,  our  ruin  from  ourselves."  But  the  other 
Swiss  Reformers,  as  well  as  (Ecolampadius  himself,  were 
primarily  led,  in  the  formation  and  carrj-ing  out  of  this 
doctrine,  by  a  speculative  interest.  With  Calvin  this  is  so 
clearly  not  the  case  that  it  is  unnecessary  here  to  speak  of 
the  matter.  Nor  is  this  the  case  with  Zwingli.  True,  his 
predestination  hangs  together  with  his  idea  of  God,  and  is 
an  efflux  of  the  same ;  but  that  with  which  he  most  imme- 
diately concerns  himself  is  to  exclude  human  merit,  that  he 
may  show  that  the  salvation  of  man  is  the  work  of  divine 
grace.  It  is  also  to  be  kept  in  view  that  the  positions  of 
Zwingli  on  predestination  have  no  pantheistic  background. 
However  much  he  follows  Picus  of  Mirandula,  whom  he 
had  already  studied  in  Glarus,  in  holding  forth  prominently 
the  absolute  causality  and  immanence  of  God  in  the  world, 
so  much  on  the  other  side  does  he  hold  fast  to  the  tran- 
scendence and  free  personality  of  God. 

From  the  same  view  of  Catholicism  above  illustrated 
flowed  the  original  Swiss  doctrine  of  the  Lord's  Supper,  as  we 
find  it  in  CEcolampadius  and  Zwingli.  Only  when  so  viewed 
can  the  one-sidedness,  incompleteness,  and  relative  incor- 
rectness of  this  presentation  of  the  doctrine  be  explained. 
As,  namely,  on  the  Lutheran  side  there  had  not  been  in 
this  respect  a  sufficiently  decided  break  with  Catholicism, 
this  had  to  be  supplied,  if  the  mission  of  the  Reformation 
was  not,  in  an  essential  point,  to  remain  unfulfilled.  Thus 
there  came  into  existence  a  form  of  doctrine  which  fully 
cleared  out,  it  is  true,  the  Catholic  leaven,  but  at  the  same 
time  shot  beyond  the  mark,  in  lowering  the  Lord's  Supper 
at  last  to  a  mere  act  of  profession,  by  which  its  significance 
as  a  means  of  grace  for  the  communicant  himself  was  more 
or  less  sacrificed ;  and  this  was  in  another  form  again  a 
Catholicizing  error.  When  Luther  says  that  the  funda- 
mental evil  of  the  mass  consists  in  this,  that  through  it 
something  is  to  be  given  to  God  instead  of  something 

78 


THE    SWISS   REFORMERS. 

being  received  from  Ilim,  something  similar  finds  place  in 
that  doctrinal  view :  first  of  all  there  is,  of  course,  a  testi- 
mony to  be  given  to  the  congregation ;  before  the  congrega- 
tion, and  then  further  before  God,  a  confession  of  faith  in 
the  atoning  death  of  Jesus  is  to  be  made.  It  is,  moreover, 
not  to  be  overlooked  that  Zwingli  and  Q^colampadius  did 
not  stop  short  in  this  form  of  the  doctrine.  Even  in  their 
earliest  writings  on  this  subject  we  find  sympathies,  and  in 
the  later  ones  more  than  mere  sympathies,  with  a  view 
which  ascribes  to  the  Lord's  Supper  the  value  of  a  means 
of  grace,  by  which  it  is  taught  that  a  self-communication 
of  the  exalted  Saviour  to  the  believing  soul  is  efl:ected 
according  to  John  vi.  This  form  of  doctrine,  we  may  say, 
(Ecolampadius  had  practically  realized,  when,  in  the  Church 
agenda  prepared  by  himself  in  1529,  it  was  ordered  that 
the  Lord's  Supper  should  be  celebrated  in  rotation  monthly 
in  each  of  the  four  principal  churches  in  Basel ;  so  that  to 
tliis  day  a  celebration  of  the  Lord's  Supper  is  conducted 
every  Sunday  in  one  or  other  of  the  principal  churches. 
This  would  have  no  meaning  if  the  Lord's  Supper  were 
merely  an  act  of  profession.  As  regards  the  particulars  of 
this  doctrinal  view,  Q^colampadius  has  given  the  tropical 
expLanation  of  the  words  of  institution  more  correctly  than 
Zwingli.  Starting  out  with  the  fact  that  in  Aramaic  the 
copula  are  not  found,  and,  further,  following  analysis, — 
as  when  we  say  of  an  image  of  Calvin,  This  is  Calvin, — he 
placed  the  trope  in  the  word  "body,"  a  mode  of  interpreta- 
tion which,  in  general,  Luther  has  sanctioned,  when  not 
used  in  reference  to  the  Lord's  Supper.  Calvin  has  the 
honor,  in  regard  to  the  Lord's  Supper  also,  of  having  per- 
fected, illustrated,  rectified,  and  brought  to  consummation 
the  Reformed  form  of  doctrine.  With  this  it  is  not  said 
that  his  representation  stands  above  all  fiiult,  especiall}^  in 
what  relates  to  his  view  of  the  working  of  the  glorified 
humanity  of  Christ  in  the  participant ;  but  the  excellency 
of  his  mode  of  teaching  on  this  point  consists  in  the  fact, 
that,  with  all  his  adherence  to  the  Reformed  t^-pc  of  doc- 

79 


THE   SWISS   REFORMERS. 

trine,  lie  assigned  to  tlie  matter  of  profession  its  place  of 
proper  subordination  to  the  symbolical  interpretation,  and 
placed  tlie  self-communication  of  Christ  in  the  foreground, 
by  which  he  suffered  the  essential  in  the  Lutheran  doctrine, 
which,  as  we  have  said,  Zwingli  and  CEcolampadius  also 
knew,  to  come  to  its  full  right;  on  which  account  many 
members  of  the  Lutheran  Church  of  that  period,  and  later, 
even  down  to  our  time,  have  decidedly  agreed  with  him. 

The  assertion  has  been  made,  that  there  is  in  the  Re- 
formed Church,  as  distinguished  from  the  Lutheran  and 
Catholic,  an  original  tendency  toward  the  separation  of 
Church  and  State,  which  tendency  would  naturally  have  to 
be  traced  back  to  the  impulse  which  proceeded  from  the 
Swiss  Reformers.  By  this  some  design  to  express  a  censure  ; 
others  intend  it  as  praise.  This  is  not  the  place  to  discuss 
this  question  theoretically ;  but  we  must  only  say  this  much : 
that  to  the  Swiss  Reformers,  as  also  to  the  Lutheran,  a  sepa- 
ration in  the  sense  in  which  it  has  since  been  attempted,  and 
in  part  realized,  lay  remote  from  their  minds,  in  the  same 
way  as  did  the  idea  of  that  religious  freedom  which  stands 
therewith  connected.  Zwingli  had  even  no  idea  of  any  kind 
of  independence  and  self-dependence  of  the  Church;  rather 
he  lets  it  disappear  entirely  in  the  State;  he  makes  no 
effort  in  any  way  to  obtain  for  it  a  separate  position.  The 
council  of  two  hundred  in  Zurich  passes  for  him  as 
Synod;  and  he  will  know  absolutely  nothing  of  a  church 
discipline  administered  by  the  Church  itself.  To  CEcolam- 
padius, on  the  contrary,  belongs  the  merit  of  setting  forth 
the  independence  and  self-dependence  of  the  Church,  in 
part  theoretically,  and  in  part  also  practically,  at  least  in  the 
particular  of  church  discipline,  the  realization  of  which  he 
zealously  sought  to  bring  about.  This  is  only  the  more 
meritorious  as  in  this  respect  he  stood  over  against 
Zwingli,  and  even  in  Basel  fell  upon  manifold  opposition, 
which  placed  unconquerable  obstacles  in  the  way  of  the 
full  realization  of  his  principles.  Very  worthy  of  consider- 
ation are  the  words  which  he  wrote  to  his  friend  Zwingli 

80 


THE    SWISS    REFORMERS. 

in  reference  to  cliurcli  discipline: — "Insupportable  us  anti- 
christ does  tlie  government  become,  when  it  robs  the 
Church  of  its  respect :  Christ  has  not  said,  if  he  will  not  hear, 
tell  it  to  the  government,  but,  tell  it  to  the  Church."  In 
this  respect,  among  the  Reformers  of  German  Switzerland, 
CEcolampadius  approaches  most  nearly  to  those  of  French 
Switzerland.  Among  the  last,  as  to  this  tendency,  Calvin 
stands  forth  prominently.  In  the  Institutes  he  has  treated 
at  length,  and  in  a  very  positive  manner,  of  the  independ- 
ence and  self-dependence  of  the  Church;  but  in  practice 
he  has  contented  himself  with  an  incomplete  application 
of  his  principles,  as  he  himself  saj's,  taking  into  considera- 
tion the  troublous  circumstances  of  the  times.  Into  the 
foreign  Churches  which  were  forming  under  his  influence 
he  ever  infused  principles,  and  breathed  a  spirit,  which, 
under  the  co-operating  influence  of  peculiar  historical  cir- 
cumstances, have  provided  for  many  of  these  foreign 
Churches  a  greater  independence  and  self-dependence  than 
was  to  be  found  in  Geneva  itself. 

All  our  Reformers  were  anxiously  concerned  to  bring 
about  a  reformation  in  morals ;  for  it  is  known  to  every  one 
how  very  much  the  morality  of  all  classes  of  the  people 
had  degenerated,  up  to  the  end  of  the  Middle  Ages,  in  all 
the  countries  of  European  Christendom,  and  how  even  the 
ecclesiastics,  the  lower  as  Avell  as  the  higher,  and  up  to  the 
ver}'  highest,  seem  to  have  been  intent,  through  their  own 
example,  to  goad  on  the  people  to  contempt  for  moral 
laws.  The  Reformers  kept  this  condition  of  things  flrmly 
in  view.  As  they  were  decidedly  dogmatic,  so  they  were 
also  strictly  practical.  They  made  Christianity  to  be  felt 
as  a  principle  of  true  renewal  and  regeneration  for  the 
general  life  of  the  people,  as  well  as  for  individual  life. 
They  set  in  motion  a  force  which  still  lives  on,  and  which 
especially  in  the  age  of  the  Reformation  brought  forth  the 
most  blessed  fruits.  We  have  here  not  merely  Geneva  in 
our  eye,  where  the  transformation  was  specially  marked, 
so  that  Farel  confessed  that  he  would  rather  be  the  last  in 

81 


THE   SWISS    REFORMERS. 

Geneva  than  the  first  elsewhere, — for  here  the  contrast 
with  the  previously  prevailing  dissoluteness  appeared  espe- 
cially striking, — but  the  same  is  true,  in  a  greater  or  less 
degree,  of  all  the  other  cantons  that  became  Reformed, 
where  no  such  heroic  measures  had  been  plied  as  in  the 
fearfully  corrupt  Allobrogian  town.  But  such  a  moral 
purification  of  the  general  life  could  not,  in  the  existing 
circumstances,  be  eflfected  unless  the  state  would  lend  its 
castigating  arm;  and  the  fact  that  the  state  interested 
itself  in  the  "moral  practices  of  the  people,  is,  in  a  great 
measure,  owing  to  the  constant  urging  of  the  Reformers. 

In  this  respect,  as  in  general  in  every  thing  which  be- 
loniTS  to  the  foundin";  and  confirmins;  of  the  Reformation 

o  er*  o 

in  the  diifercnt  Reformed  Churches  of  Switzerland,  we 
have  occasion  to  admire  the  manifold  wisdom  of  God 
{zohj-o'r/.doz  (JOifia,  Eph.  iii.  10),  which  located  each  one  in 
exactly  that  place  lohere  he  mic/ht  find  the  field  of  labor  ivhich 
was  best  ada-pted  to  his  j^eculiarities.  In  regard  to  this,  a  few 
words  in  conclusion. 

Among  the  Reformers  of  German  Switzerland  there  was 
none  so  well  fitted  to  introduce  the  Reformation  as  Zwin- 
gli.  This  we  may  confidently  assert  without  undervaluing 
the  rest.  CEcolampadius,  it  is  true,  possessed  important 
gifts  and  knowledge,  but  he  lacked  the  courage  to  take 
the  initiative, — that  energetic  propulsion  for  which  Zwingli 
is  distinguished.  The  same  is  true  of  the  other  Reformers 
of  French  Switzerland,  who,  besides,  lacked  the  other  gifts 
and  knowledge  necessary  to  such  a  prominent  position. 
On  the  other  hand,  there  was  no  canton  so  well  adapted  to 
become  the  birthplace  of  the  Swiss  Reformation  as  the 
canton  Zurich.  Here  there  was  no  man  in  any  way  cele- 
brated to  take  up  the  gauntlet  against  the  Reformer;  no 
university  stood  forth  as  shield-bearer  of  the  old  church- 
aftairs.  The  diocesan  bishop  resided  in  distant  Constance, 
whose  personality,  moreover,  just  at  that  time  did  not 
command  much  respect.  Besides  this,  the  people  of  Zu- 
rich, on  account  of  their  spiritual  susceptibility,  on  account 

82 


THE   SWISS   REFORMERS. 

of  their  courngcous  cliaracter  mostly,  we  may  saj',  were 
predisposed  toward  accepting  and  carrying  through  the 
lieformation.  The  aptitude  for  the  Reformation  had  ex- 
tended in  Zurich  into  the  liighcst  circles;  and  thus  Zwingli 
found  among  the  moat  influential  members  of  the  govern- 
ment men  who  entered  in  the  most  zealous  manner  into 
his  views,  and  rendered  him  the  most  important  aid  in  his 
endeavors  to  realize  them.  We  may  take  any  view  wo 
please  theoretically  in  regard  to  the  relation  of  Church 
and  State,  this  much  is  certain,  that  in  the  then  existing 
circumstances  it  was  of  the  most  decided  significance  for 
the  success  and  spread  of  the  Reformation  that  it  was  first 
taken  up  at  a  definite  point  in  the  peculiar  national  life, 
that  is  to  say,  in  the  State  organism.  In  this  way  it  was 
able  at  that  time  to  become  a  historical  power.  More- 
over, Zwingli,  beyond  all  others,  was  fitted  to  advance  the 
spread  of  the  Reformation.  lie  united  unwearied  activity, 
inexhaustible  energy,  with  gi-eat  versatility  and  knowledge 
of  human  nature.  It  is  not  to  be  denied  that  he  did  not 
always  lay  hold  of  the  right  means  for  the  attainment  of 
his  end.  The  gospel  was  not  to  be  helped  to  victory  by 
the  civil  sword.  On  the  bloody  field  of  Cappel,  on  the 
13th  of  October,  1531,  he  suffered  for  his  eiTor,  and  expi- 
ated it  through  the  bloodthirsty  vengeance  of  the  Catholic 
cantons.  His  words,  that  the  firm  position  of  the  Reform- 
ation could  only  be  secured  by  the  shedding  of  blood,  he 
fulfilled  in  a  ditferent  sense  from  what  he  intended,  by  his 
death,  and  in  so  far  his  death  is  certainly  a  martyr's  death. 
From  that  time  forth,  as  the  Catholic  Church  was  spread- 
ing by  the  reaction,  new  conquests  were  not  to  be  ex- 
pected; it  was  now  necessary  to  provide  for  the  secure- 
ment  of  what  had  been  won,  to  confirm,  purify,  and  firmly 
establish  it.  This  was  the  mission  of  Bulliuger,  which  he 
also  fulfilled  in  an  excellent  manner, — better  than  Zwingli, 
whose  gifts  belonged  to  another  intellectual  sphere,  could 
have  accomplished  it.  Bullinger  united  much  finiiness 
and  perseverance  with  wisdom  and  prudence,  and  with 


THE   SWISS   REFORMERS. 

special  love  in  liis  treatment  of  men.  He  represented  well 
liis  office  in  hs  relation  to  the  Church  abroad,  exerting, 
namely,  a  most  decided  influence  upon  the  puritanical 
opposition  which  was  forming  itself  in  England.  In  theo- 
logy he  occupies  a  far  less  prominent  position  than  Zwin- 
gli;  but  the  Zwinglian  ideas  appear  in  him  clarified, 
brought  back  to  their  .proper  measure,  and  made  more 
fruitful  for  the  Christian  community. 

The  same  man  who  in  so  fortunate  a  manner  intro- 
duced the  Reformation  in  Zurich  would  in  Basel  certainly 
have  soon  spoiled  every  thing,  and  dug  away  the  ground 
from  under  his  own  feet.  The  people  of  Basel,  although 
susceptible  of  cultivation,  and  not  at  all  unreceptive  toward 
the  Reformation,  were  still  not  possessed  of  that  elastic 
plasticity  whicb  belonged  to  tbe  Zurichers,  and  which  made 
that  people  capable  of  becoming  the  basis  upon  which 
Zwingli  carried  out  his  plans.  In  addition  to  this,  the 
Catholic  Church  in  Basel  was  well  represented,  partly  by 
the  Bishop  of  Uttenheim,  who  also  inspired  personal  re- 
spect, and  partly  by  the  University  and  the  many  learned 
men  connected  with  it, — above  all,  by  Erasmus,  which  last 
had  only  the  more  power  to  prevent  a  truly  evangelical 
Reformation  as  he  had  declared  himself  in  favor  of  a 
moderate  Catholic  Reformation,  by  which,  according  to 
the  judgment  of  many,  he  appeared  in  some  measure  to 
meet  the  demands  of  the  times.  QiJcolampadius  was  the 
man,  in  these  circumstances,  everywhere  to  hit  the  right 
vein,  and  to  conduct  himself  in  accordance  with  the  exist- 
ing state  of  things.  He  contented  himself  at  first  with  a 
very  modest  position;  outvv^ardly  small  results  did  not 
weary  his  patience.  lie  knew  how  to  suit  himself  to  the 
circumstances,  to  accommodate  himself  to  the  divine  hand, 
and  to  await  His  help,  without  compromising  the  truth  or 
dishonoring  himself.  His  gift  of  popular  presentation  en- 
abled him  to  work  upon  the  mass  of  the  citizens  in  whom 
the  Reformation  had  its  proper  root;  his  scientific  cultiva- 
tion fitted  him  as  academic  teacher;  and  excellently  well 

8i 


THE    SWISS   REFORMERS. 

did  lie  use  tlie  professorsliip  committed  to  liim,  to  carry 
forward  the  struggle  in  the  academic  department.  Thus, 
we  know  that  his  disputations  in  1523,  his  lectures  on 
Isaiah  in  1523  and  1524,  did  certainly  assist  in  the  intro- 
duction of  the  Reformation  as  much  as  any  of  his  sermons. 
ISTor  in  Bern  would  ZAvingli  have  been  in  his  proper  place. 
Here  all  the  indulgence  of  Berthold  Ilaller  was  needed,  in 
order  that  the  hand  might  not  be  withdrawn  from  the 
work.  He  had  to  endure  what  even  CEcolampadius  would 
have  fouud  hard  to  bear;  and  yet  on  this  uncultivated  soil 
he  obtained  the  victory  for  the  Reformation  earlier  than 
this  was  accomplished  in  the  learned  and  renowned  uni- 
versity city  of  Basel. 

The  Reformation  of  French  Switzerland,  which  pro- 
ceeded from  Bern,  was  a  more  than  adequate  remunera- 
tion for  the  iujury  suffered  by  German  Switzerland  in 
consequence  of  the  battle  of  Cappel.  Among  the  French 
Reformers  Calvin  stands  out  by  far  most  prominently. 
However,  this  man,  in  so  many  respects  celebrated,  would 
nevermore  have  been  fitted  to  break  the  way  for  the 
Reformation,  and  to  introduce  it.  For  this  ho  v/as  by 
nature  far  too  timid  and  unsocial.  He  loved  quiet  and 
retirement,  that  he  might  give  himself  up  undisturbed  to 
his  researches;  and  it  is  well  known  that  he  was  only  by 
force  retained  in  Geneva,  through  Farel,  who  threatened 
him  with  the  wrath  of  God  if  he  did  not,  in  a  time  of  so 
great  need,  give  his  aid  to  the  gospel  in  Geneva.  Farel 
was  the  right  man  to  break  up  this  hard  fallow  ground. 
For  this  was  needed  his  farki  franccse,  by  which  we  by  no 
means  deny  that  he  often  transcended  the  bounds  of  that 
which  is  allowable  and  proper,  and  lost  sight  of  the 
preacher  of  the  gospel.  Calvin,  on  the  other  hand,  was 
fitted,  by  all  his  peculiar  gifts,  to  render  service  in  the 
second  period  of  the  Reformation, — that  is,  at  the  time 
when  it  became  necessary  to  establish,  regulate,  and  carry 
forward  what  had  been  won.  He  was  a  powerful  organ- 
izer for  the  Church,  in  the  administration  of  its  discipline, 

85 


THE   SWISS   REFORMERS. 

and  powerful  in  the  systematizing  of  its  doctrinal  concep- 
tions. The  theological  labors  of  Zwingli  stand  related  to 
those  of  Calvin  in  the  same  way  as  the  strugglino-g  of  the 
manifold  ideas  of  a  gifted  youth  do  to  the  labors  of  a  ripe 
man,  who,  without  ignoring  his  youth,  seizes  the  substan- 
tial ideas  which  so  struggled,  holds  them  fast,  sets  them  in 
order,  dresses  them  out,  winnows  and  further  improves 
them.  In  a  general  way,  among  all  the  Reformers  Calvin 
stands  absolutely  first.  Luther  exceeded  him  in  geniality, 
but  he  stands  far  beneath  him  in  all  that  relates  to  the 
power  of  comprehending  religious  truth,  and  its  logical, 
systematic  arrangement  and  representation.  That  Calvin, 
through  his  theological  labors  as  well  as  through  his  per- 
sonal inworking  upon  the  foreign  Churches,  has  exerted  a 
far-reaching  influence,  need  here  only  be  stated. 

The  two  men  who  composed  the  Heidelberg  Catechism, 
pupils  of  the  Swiss  Reformers  and  personal  friends  of  Cal- 
vin, BuUinger,  and  others,  have  continued  their  work  on 
German  soil,  and  have  so  firmly  established  it  on  this  soil 
that  it  has,  until  the  present  day,  victoriously  outlived  the 
assaults  of  opposing  confessionalism,  and  has  rendered  to 
the  Reformed  of  German  tongue,  in  all  lands,  that  help 
which  may  be  expected  from  a  work  founded  on  God's 
word,  through  living,  believing  erudition. 

86 


MELANCHTHON, 


THE  MELANCHTHONIAN  TENDENCY  IN  GERMANY,  AND  ITS 
RELATION  TO  THE  REFORMED  CHURCH. 


By    DE.    EBRARD, 

ERLANGEX.  GERMANY. 

Translated  ur  Ret.  VT.  >I.  Reilt,  A.M.,  Merceeseurg,  Pa. 


MELANCHTHON, 


THE  MELANCHTHONIAN  TENDENCY  IN  GERMANY,  AND  ITS 
RELATION  TO  THE  REFORMED  CHURCH. 

|l}i  Jlr.  ®brarb,  6rlangcu,  dStrmang. 

Translated  by  W.  M.  Eeily,  Tutor  in  the  Theological  Seminary  at  Mercersburg,  Pa. 

§1. 

INTRODUCTION. 

'Melanchtiion,  tlie  greatest  of  the  learned  coadjutors  of 
Luther  in  the  Reformation  of  Saxony,  is  rightly  claimed  by 
the  Reformed  Church,  beside  Zwingli  and  Calvin,  as  the 
third  of  her  Reformers,  and  especially  as  the  founder  of 
the  German  Reformed  Church.  It  is  true  he  was  identified 
from  the  first  with  the  Lutheran  reformatory  movement. 
It  is  true,  also,  that  Zwingli  had  ali^ady  exerted  a  powerful 
influence  upon  Southern  Germany,  of  whose  importance  but 
few  at  present  form  a  correct  conception.*  It  is  further  true 
that  the  first  developing  activity  of  the  Reformed  Church 
on  the  Rhine  (particularly  in  the  Palatine  Electorate  under 
Frederick  III.)  is  to  be  attributed  in  a  great  measure  to 
the  agency  of  decided  disciples  of  Calvin.f    But  Zwingli's 

*  Zwingli's  writings  spread  just  as  rapidly  and  extensively  as  tliose  of 
Luther,  in  Swabia,  Franconia,  Bavaria,  and  tlie  Alsace.  Tlius,  for  example, 
it  is  an  established  fact  that,  immediately  after  its  publication,  in  Niirnberg 
alone  three  hundred  copies  of  his  "Auslegung  der  Schlussreden"  (July, 
1523)  were  sold.  Distinguished  men  of  Niirnberg,  like  Albert  Diirer,  were 
zealous,  decided,  and  steadfast  adherents  of  Zwingli,  in  respect  to  the  doc- 
trine of  the  Lord's  Supper. 

f  Cf.  Sudhoflf's  Ursinus  uad  Olevianus.     (Elberfeld.) 

89 


MELANCHTHON,  AND    THE 

original  influence  in  Swabiaand  Franconiawas  soon  under- 
mined tlirough  the  Lutheran  controversy  on  the  Lord's 
Supper,  and  the  feeble  remnants  remaining  in  the  Tetra- 
polis  (Strasburg,  Memmingen,  Constance,  and  Lindau)  were 
all  afterward  assimilated  to  Lutheranism,  and  connected 
themselves  with  the  federation  of  the  Aus-sburs:  Confes- 
sion ;  whilst  the  influence  of  Melanchthon  and  his  pupils, 
which  was  at  home  in  the  Palatinate  and  there  prevailed 
from  the  beginning,  passed  over  and  associated  itself  with 
that  of  Calvin.  And,  in  fine,  the  rest  of  the  G-erman  Re- 
formed Churches  which  afterward  sprang  up  in  opposition 
to  the  exclusive  Lutheranism  circumscribing  itself  in  the 
Form  of  Concord,  are  in  reality  nothing  else  than  Melanch- 
thonian  elements,  which  were  violently  thrust  out  of  the 
Lutheran  Church;  which,  however,  with  their  separation 
from  the  latter  and  connection  with  the  Reformed  Church, 
naturally  experienced  the  new  and  moulding  influences  of 
Calvinism. 

By  reason  of  this  historical  position  of  Melanchthon, 
especiall}'  on  account  of  the  influence  which,  through  his 
pupil  Ursiuus,*  his  theology  exerted  upon  the  composition 
of  the  Heidelberg  Catechism,  it  is  no  more  than  right  that, 
in  its  Tercentenary  Celebration,  a  grateful  glance  should 
be  directed  to  Master  Hiilip,  and  a  share  of  our  attention 
be  devoted  to  the  relation  which  he  and  his  school  sustained 
to  the  Reformation  on  its  Reformed  side  and  the  Reformed 
Church. 

§n. 

MELAK^CHTHON  AS  OPPOSED  TO  ZWINGLI. 

Originally,  when  Luther  and  Zwingli  were  engaged  in 
controversy,  Molanchtlion  took  a  decided  stand  on  the  side 
of  Luther,  and  was  as  little  prepared  as  he  to  concede  the 
doctrinal  claims  of  Zwingli.     The  Zurich  Reformer,  so  fre- 

*  Cf.  Gillet,  Crato  -von  CraiFstein  unci  seine  Freunde.     (Frankfort  on  the 
Main.)     Part  i.  pp.  C-9. 
90 


MELANCHTHONIAN    TENDENCY   IN   GERMANY. 

quently  and  so  badly  misunderstood,  correctly  laid  down  as 
his  fundamental  thesis,  that  the  Lord's  Supper  is  not  a 
rejjetiiioR,  but  a  memorial,  of  the  death  of  Christ.*  It  was 
with  this  antitlietical  reference  that  he  used  the  word 
"memorial;"  and  according  to  his  view,  it^s  meaning  is  not 
limited  to  a  dry  mental  commemoration,  as  opposed  to  a 
living  embracing  and  possessing,  but  it  implies  the  deepest 
and  most  earnest  activity  of  faith  in  reference  to  the 
atoning  death  of  Christ,  as  the  central  object  of  faith. 
Pertaining  to  the  words  of  institution,  he  had  from  the 
beginning,  and  on  a  good  exegetical  basis,  satisfied  himself 
that  what  is  mainly  intended  is  a  believing  reference  back 
to  the  death  of  Christ.f  Tlie  Saviour  does  not  speak  of  a 
body  which  lie  presents  in  the  bread,  but  of  His  body 
which  He  gave  over  to  death  for  the  forgiveness  of  sins, 
and  of  His  blood  which  He  poured  out.  Zwi]igli's  whole 
method  of  viewing  the  contents  of  faith,  which  was  pre- 
eminently an  objective  one, — that  is,  his  making  not  so 
much  our  faith  in  the  work  of  Christ,  as  the  historical  work 
of  Christ  itself,  the  doctrinal  centre, — constrained  him  to 
consider  the  sacramental  signs  and  transactions  not  so  much 
abstractly  or  in  reference  to  v/hat  they  are  in  themselves, 
as  in  their  direct  and  chief  reference  to  the  great  centre  of 
our  religion,  viz.,  Christ  Himself,  thus  as  things  whose  value 
consists  in  this  alone,  that  they  point  to  Him.  From  the 
start  he  was  led  mainly  to  oppose  the  error,  that  the  sacra- 
ments, in  contradistinction  to  Christ,  had  any  independent 
value,  or  that  they  were  intended  in  their  way  to  complete 
the  sacrifice  and  work  performed  by  the  Saviour.  When 
Zwingli  spoke  of  the  body  and  blood  of  our  Lord,  which 
the  communicant  received,  he  contemplated,  of  course,  the 
true  and  real,  i.e.,  the  historical  body  and  blood  of  Christ.  The 
body  offered  on  the  cross,  and  the  blood  there  shed,  are,  in 


*  ScLlussrede,  xviii.     1523. 

f  Cf.   his   Auslegung  Schlussrede,   xviii.     0pp.   Zwinglii,   ed.    Schuler  et 
Schulthess,  vol.  i.  p.  234. 

91 


MELANCHTHON,  AND    THE 

tlie  sacraments  as  in  the  word,  made  over  to  the  believer^ 
80  that  he  participates  in  the  benefits  of  Christ's  sacrifice. 
Here  it  did  not  occur  to  Zwingli  to  discriminate  between 
the  mystical  union,  that  bridal  relationship  of  the  sonl  to 
its  Lord,  the  life-union  of  the  centre  of  the  believer  with 
the  person  of  Christ, — a  union  which,  it  is  true,  is  not 
one  of  space,  but  one  which  transcends  all  limitations 
of  space,  and  yet  is  in  the  highest  sense  of  the  word  real, 
— and  believing  on  Christ.*  He  did  not  bring  out  pro- 
minently and  emphasize  the  fact  that  in  the  Holy  Supper 
a  life-union  with  the  person  of  Christ  is  realized,  because 
with  him  this  was  presupposed  in  the  idea  of  faith :  and 
when  Luther,  through  a  false  exegesis,  wanted  to  force 
upon  him  the  assertion  that  the  bread  was,  or  contained, 
the  glorified  body  of  Christ,  and  that  the  physical  or  oral 
manducaiion  of  this  body  effected  the  forgiveness  of  sins, 
Zwingli  withdrew  only  the  more  decidedly  to  his  original 
fundamental  maxim:  that  in  the  Lord's  Supper  we  are 
concerned  with  the  cntcified  body  of  Christ,  and  the  believ- 
ing remembrance  of  Christ's  death,  as  the  sole  ground  of 
pardon. 

As  Luther  viewed  faith  on  its  subjective  side, — i.e.  the 
faith  of  the  individual  as  opposed  to  the  Church  as  an 
institution, — and  at  the  same  time  had  his  attention 
directed  to  the  fanatical  sects  of  that  day,  he  had  a  pre- 
sentiment, if  not  a  clear  conception,  of  the  necessity  of  a 
counterpoise  to  a  subjectivism  which  overleaped  itself. 
And  this  seemed  to  him  to  be  met  in  "the  sacrament  of 
the  altar,"  regarded  as  it  was  in  the  Middle  Ages,  where 
the  Church,  it  was  supposed,  as  a  power  standing  above 
the  individual,  confers  a  benefit  upon  each  member,  which 
could  not  be  obtained  independently  of  it,  in  virtue  of  a 
personal  faith  alone;  thus  a  benefit  which  is  specific,  in 
itself  unattainable  by  faith,  still  conveying  an  actual  bless- 


*  For  proof  of  this,  see  my  "Dogma  v.  h.  Abendmahl,  u.  seine  Geschichte. 
(Frankfurt.)     Vol.  ii.  p.  88  ff.  et  pp.  103-109. 
92 


MELANCIITHONIAN  TENDENCY  IN   GERMANY. 

ing  only  to  tlie  believer,  yet  samething  with  wliicli  lie  is 
supplied  only  by  the  Church.  Luther  (1520,  cle  captiv.  Bab.) 
stripped  the  medieval  doctrine  only  of  the  scholastic  theo* 
logoumenon  of  Lanfranck,  viz. :  only  the  properties  of  the 
bread  and  wine  remain.  At  the  same  time  he  adopted  the 
doctrine  received  from  Cardinal  Cambray:*  that  the  sub- 
stances of  the  bread  and  wine  remained;  still  the  sub- 
stances of  the  glorified  body  and  blood  of  Christ  were 
united  with  these,  and  together  with  them,  in  precisely  the 
same  way,  were  eaten  and  drunk  physically  and  orally. 
This  theory  Luther  never  abandoned. f  He  did  not  refer 
the  Lord's  Supper  primarily  to  the  death  of  Christ,  but  to 
a  union  with  the  glorified  Saviour,  which  he  regarded  as  a 
union  of  our  body  with  Christ's  glorified  hoily.  With  this 
cherished  theory  he  came  to  the  words  of  institution,  and 
interpreted  them  in  its  favor.  They  had  a  figurative  mean- 
ing, of  course,  but  his  explanation  of  them  was  cpiite  arti- 
ficial. Confining  his  attention,  it  may  be  said,  exclusively 
to  the  first  four  words,  this  is  my  body,  he  assumed  that  a 
synecdoche  was  here  employed,  so  that  of  the  indefinite 
subject,  lohat  I  hold  in  my  hand,  it  is  said,  "it"  (as  to  one 
of  its  ingredients)  "is  the  body  of  Christ,"  without  at  the 
same  time  disclosing  the  fact  that,  so  far  as  the  other 
ingredient  is  concerned,  it  was  bread.  It  is  just  as  if  one 
were  to  say,  this  is  beer,  whilst  it  is  a  mug  containing  beer. 

*  As  Luther  himself  tells  us.     0pp.  (ed.  Fen.)  ii.  fol.  262  b. 

f  During  the  transactions  of  the  Wittenberg  Concordia,  he  inserted  in  his 
Instruction  the  following,  as  Melanchthon  termed  it,  clear  and  succinct 
"summa"  of  his  views  on  the  subject: — "The  body  of  Christ  is  truly  eaten 
ip  and  with  the  bread,  so  that  what  the  bread  effects  and  suffers,  the  body  of 
Christ  effects  and  suffers;  thus  it  is  distributed,  masticated,  and  swallowed." 
When  the  attention  of  modern  Lutherans  is  directed  to  this  expression,  they 
would  evade  its  force  by  saying  that  it  is  obscure.  But,  on  the  contrary,  it  is 
remarkably  perspicuous;  and  when  Luther  undertook  to  present  his  views 
"in  summa,"  he  certainly  knew  what  he  was  about  to  say.  But  those  who 
explain  it  as  an  assertion  of  only  momentary  significance,  which  finds  its  cor- 
rective in  others,  expose  themselves  still  more;  for  in  his  Kl.  Bck.  v.  Abendm. 
(1544)  Luther  literally  repeats  this  statement  as  the  last  expression  of  his  con- 
victions in  reference  to  the  doctrine  of  the  Lord's  Supper. 

93 


MELAXCHTHOiSr,  AND   THE 

But  Luther  overlooked  the  fact  that  such  breviloquences 
occur  only  where  the  hearer  expects,  or  is  accustomed  to 
find,  a  ];)articular  kind  of  material  in  a  particular  kind 
of  vessel.  And  when  he  further  tauo;ht  that  the  bodv 
of  Christ,  invisibly  present  in  the  bread,  is  exhibited 
as  a  sign  and  seal  of  pardon,  two  things  were  forgotten : 
one,  that  an  invisible  substance  cannot  be  a  sign  and  seal; 
the  other,  that  there  is  no  causal  relation  between  the  for- 
giveness of  sins  and  the  oral  manducation  of  the  body  of 
Christ.  And  when,  finally,  he  taught  that  unbelievers 
also  received  the  body  of  Christ  in  a  physical  way  as  a 
sign  of  pardon,  he  forgot  that  he  thus  destroyed  his  own 
conception  of  a  sign  and  seal,  and  that  the  glorified  body 
of  Christ  is  a  living  organic  one,  which  could  in  no  wise  be 
and  enter  where  Christ's  Spirit  was  not  present. 

Now,  untenable  and  full  of  contradictions  as  was  this 
residuum  of  the  medieval  doctrine  of  transubstantiation, 
which  Luther  retained,  it  was  originally  adhered  to  with 
zeal  by  Melanchthon.  This  was  owing  in  part  to  the  mould- 
ing influence  of  Luther,  as  also  to  Melanchthon's  own  pious 
deference  toward  all  the  teachings  of  the  Church  which 
did  not  evidently  conflict  with  the  doctrine  of  justification 
by  faith.  He  did  not  look  upon  the  sacraments  as  sacrifi- 
cial ceremonies  which  atoned  for  sin,*  but  as  the  si(jns  of 
that  forgiveness  of  sin,  Avhich  was  procured  through  the 
only  sacrifice  of  Christ. f  Yet  he  did  not  regard  the  bread 
as  a  sign  of  the  crucified  body  of  Christ,  but  held  that  the 
glorified  body  of  Christ,  invisibly  present  in  the  bread,  to 
be  eaten  in  the  ordinary  physical  way,  was  a  sign  of  grace 
■and  of  pardon,  resulting  from  the  sacrifice  of  Christ  on  the 
cross,  and  now  applied  to  the  individual  communicant.^ 

*  Loci  of  1521.  De  partic.  menste. — Nee  participatio  mensaj  justificat,  sed 
fidem  confirmat.  In  his  Com.  on  the  Epis.  to  the  Romans:  Non  remittit  noxam 
manducatio  corporis  Domini. 

f  Loci.  De  Signis.  Baptismus  nihil  est,  participatio  raensse  Domini  nihil 
est,  sed  testes  sunt  Kai  a^payiSeg  divinae  voluntatis  erga  te.  Nostra  imbecillitas 
signis  erigitur,  ne  de  misericordia  Dei  inter  tot  insultus  peccati  desperet. 

X  Quam  non  potuit  dubitare  Gedeon,  quin  victurus  esset,  cum  tot  signis  con- 
U 


MELANCIITIIONIAN    TENDENCY   IN   GEKMANY. 

He  furtlier  regarded  Lanfrauck's  tlicory  of  traiisubstantia- 
tion  as  an  adiapliorous  human  thoologoumcnon,  but  not  as 
an  absurdity.  The  presence  of  the  glorified  body  of  Christ 
and  oral  manducation,  however,  he  hekl  as  indispensable  and 
essential  articles  of  faith.*  Not  only  did  he  thus  express 
himself  in  disapproving  of  Carlstadtjf  but  also  zealously 
espoused  the  cause  of  Pirckheimer  and  Luther  in  opposi- 
tion to  CEcolampadius  and  Zwiugli.  The  doctrine  of  the 
Swiss  theologians  seemed  to  him  insipid  and  absurd,  and 
he  called  them  vain  babblers  {/jtaxTacohyou;).^  He  held, 
further,  that  the  body  of  Christ,  whilst  it  was  not  neces- 
sarily ubiquitous,  could  be  everywhere  present  at  plea- 
sure.§  A  very  considerable  impression  was  made  npon 
his  mind  by  certain  passages  in  the  Church  Fathers,  espe- 
cially Ililarius  and  Chrysostom,  from  which  he  thought  it 
evident  that  the  early  Church  taught  the  doctrine  of  the 
local  presence  and  oral  manducation.  Yet  at  the  same  time 
doubts  must  have  arisen  in  his  mind;  for  in  letters  to  Justus 
Jonus  and  Aquila  we  find  him  saying  that  he  had  disputed 
much,  but  modestly,  with  Luther  in  regard  to  the  Lord's 
Supper  (cum  multa  timide  disputassem),  but  that  he  was 
overpowered  by  the  firmness  with  which  Luther  maintained 
his  convictions. Ij  Moreover,  for  two  whole  years  (1526-28) 
he  sought  an  opportunity  to  express  himself  publicly  in 


firmatus  esset,  tam  dubitare  tu  non  debes,  qiiin  misericordiam  consecutus  sis, 
ubi  evangelium  aiideris,  et  cvangelii  a^pnyi^w;  acceperis :  baptismum  et  corpus 
domini  et  sanguincm.  Precisely  as  a  "miraculum"  is  the  sacrament  a  signum 
misericordite.     See  De  Signis. 

*  Letter  to  Iless.  1520.  Equidem  sententiam  de  transubstantione  liaud  gra- 
vatim  amplector,  sed  inter  articulos  fidei  noa  temere  numeraverira.  Verum 
corpus  Christi  manducare,  fidei  articulus  est,  quocunque  tandem  modo  sacro- 
sanctum  corpus  figuram  panis  induat.    (Corp.  Ref.  i.  p.  145.) 

f  See  Galle.  Versuch  einer  charactcristik  Melauchtlioiis  als  Tlieologca 
(Halle,  1845),  p.  3GG  ff. 

X  Letter  to  Gerbel,  1528,  Corp.  Ref.  i.  p.  974. 

I  Letter  to  Balthasar,  1528  (Corp.  Ref.  i.  p.  948).  Et  quod  quidam  dis- 
putant, Christi  corpus  non  posse  in  multis  locis  csso,  id  non  satis  probant. 

II  Corp.  Ref.  i.  p.  913  ad  p.  904. 


MELANCHTHON,  AND   THE 

favor  of  Luther  against  the  Swiss  doctors.  At  last  he 
wrote  quite  a  friendly  private  letter  to  CEcolampadius,*  in 
which  he  expresses  frankly,  but  with  all  possible  calmness, 
his  objections  to  his  view.  These  are  based  upon  the  words 
of  Christ:  "Lo  I  am  with  you  alway,  even  to  the  end  of 
the  world;,"  and  those  of  the  Apostle  Paul:  "The  bread 
which  we  break,  is  it  not  the  communion  of  the  body  of 
Christ?"  It  is  evident  that  if  he  had  proceeded  consist- 
ently on  this  ground  he  would  have  been  led  to  Calvin's 
doctrine  of  a  living  union  of  the  centre  of  the  individual's 
being  with  the  living  person  of  Christ,  and  not  to  Luther's 
doctrine  of  consubstantiation  and  oral  manducation.  But, 
weak,  dependent,  and  timid  as  he  unfortunately  was,  he 
allowed  himself  on  the  occasion  of  the  recess  of  the  Impe- 
rial Diet  at  Spires  (1529),  where  the  Swiss  theologians  were 
proscribed  as  sectarians  who  gainsaid  the  sacraments  of 
the  true  body  and  blood  of  Christ,  to  be  led  strenuously  to 
oppose  the  efforts  making  to  form  an  alliance  of  the  Swiss 
and  the  Tetrapolitans  with  the  Protestant  princes  ;t  and 
thereupon  he  proceeded  to  write  against-  the  Sacrament- 
arians,  and  prepare  on  the  subject  his  publication  Sen- 
tentire  Veterum  Scriptorum  de  Coena  Domini.  Then  fol- 
lowed the  invitation  of  Philip  of  Hesse  to  the  Conference 
at  Marburg,  which,  as  might  be  supposed,  was  equally  un- 
welcome to  Melanchthon  and  Luther.  Like  the  latter, 
Melanchthon  regarded  as  weak  and  foolish  the  desire  for 
peace  and  unanimity  on  the  part  of  the  Swiss  theologians.  | 
And  in  the  year  1530,  reiterating  Luther's  unjust  animad- 
versions against  the  Sw^iss,  he  reproached  them  with  the 


*  To  be  found  in  Oalle,  p.  382.  He  could  here  say  with  truth,  Seis  autem, 
me  hactenus  magis  exortitisse  spectatorem  hujus  fabulae,  quam  actorem.  Et 
multas  graves  habui  causas,  cur  non  admiscuerim  me  tarn  odioso  certamini. 

f  Letter  to  Camerarius  (Corp.  Ref.  i.  p.  1068),  and  those  to  Baumgartner 
(the  same,  pp.  1069  and  1077).  Mori  malim,  he  writes,  quam  societate  Cingli- 
ante  causae  nostros  contaminari. 

X  Letter  to  Agricola,  1529.  Magnopere  contenderunt,  ut  a  nobis  fratres 
appellarentur.  Vide  eorum  stultitiam.    (Corp.  Kef.  i.  p.  1108.) 


MELANCHTHOXIAN   TENDENCY    IN   GERMANY. 

assertion,  that  their  Avliole  system  was  unscriptaral,  and 
that  in  none  of  their  writings  did  they  make  mention  of 
jnstilication  by  faith. "*'  Trne  to  this  position,  he  sets  forth 
the  doctrine  of  the  Lord's  Supper  in  tlie  Angshurg  Confes- 
sion in  a  form  which  did  not  confine  itself  to  the  doctrine  of 
cousubstantiation,  but  included  that  of  transubstantiation.f 

§  HI. 

MELANCHTHON   ABANDONS    LUTIIER'S   DOCTRINE    OF   THE   LORD'S 

SUPPER. 

After  the  Diet  of  Augsburg  and  the  religious  peace 
of  ISTiirnberg,  ]SIelanchthon  was  relieved  from  certain  per- 
plexities arising  from  his  politico-ecclesiastical  relations, 
N^ow  we  find  him  possessed  of  sufficient  reflection  and 
candor  to  subject  the  sacramental  dogma  to  a  new  investiga- 
tion; and  all  at  once  the  correct  principle  again  recurs  to  him. 
As  early  as  1530  (Nov.  9),  Bucer  writes  to  Schwebel  that 
"Melanchthon  stated  that  he  would  be  satisfied  with  him, 
if  only  it  were  acknowledged  that  Christ  is  present  in  the 
supper,  not  in  the  bread,  and  present  to  the  soul,  not  to  the 
body. "I  About  the  same  time  Melanchthon  received  the 
Dialogos  of  CEcolampadius,  in  which  his  Sentential  Veterum 
is  answered,  and  where  the  author  proves  that  the  Fathers 
called  the  bread  and  wine  auu'u~a.  Melanchthon  certified 
to  Luther  himself  that  this  production  made  an  abiding 

*  Letter  to  Martin  Giirlitz,  1530  (Corp.  Ref.  ii.  p.  25).  "Agnovi  quam 
nullam  habent  Christianam  doctrinam.  .  .  .  Nulla  est  mentis  fidei  justificantis 
in  omnibus  Zwinglianorum  libris."  Melanchthon  must  have  given  these  libri 
a  very  superficial  perusal. 

f  That  the  true  body  and  blood  of  Christ  are  truly  present  in  the  Supper 
under  the  form  of  bread  and  wine.  It  is  worthy  of  note  that  the  Romish  or 
Catholic  doctrine  of  the  Lord's  Supper  is  given  in  literally  tJie  same  language 
in  some  of  the  modern  ultramontane  Catholic  Catechisms  (c.y.  the  one  re- 
cently introduced  in  the  Palatinate  of  the  Rhine).  At  the  Diet  of  Augsburg 
(1530)  a  number  of  the  Protestant  princes  raised  objections  to  that  form  of 
stating  the  doctrine,  and  eifected  so  much,  that  in  the  Latin  edition  the  oflFcu- 
Bive  words  "under  the  form"  were  omitted. 

X  Centuria  Epistolarum  ad  Schwebelium.  Biport.,  1597,  p.  150  f. 

97 


MELANCIITHON,  AND    THE 

impression  upon  liim.*  Bucer's  idea  of  a  life-union  of  the 
person  of  Clirist  with  the  soul  of  man  became  apparent  to 
him  in  its  true  light.  This  was  the  old  truth  to  which  he 
himself  had  originally  attached  so  much  importance,  viz. 
that  it  is  the  will  of  Christ  to  be  with  us,  and,  as  Melanch- 
thon  adds,  "to  take  up  his  abode  within  us."t  Accord- 
ingly, with  him  the  salient  point  of  the  sacramental  dogma 
consisted  no  longer  in  the  union  of  the  glorified  body  of 
Christ  with  the  bread,  and  His  blood  with  the  wine,  for  the 
purpose  of  oral  manducation,  but  in  the  internal  union  of 
the  person  of  Christ  ("vivi  Christi,"  "totius  Christi,"  as 
he  was  wont  to  say)  with  the  psychical  centre  of  man.  As 
a  necessary  consequence,  the  bread  and  wine  became  the 
signs  and  seals  of  an  inner  spiritual  transaction.  But  this 
his  awe  for  Luther  did  not  permit  him  to  acknowledge,  ex- 
cept privately,  in  letters  to  a  few  intimate  friends.^  He 
contented  himself  with  setting  forth  the  -principle^  which  of 
itself  would  inevitably  lead  to  these  consequences.  This 
principle  was  embodied  in  the  formula  which  constantly 
occurs  in  his  own  writings  and  in  tliose  church  orders  and 
liturgies  which  originated  under  his  influence  {e.g.  those  of 
Mecklenburg,  and  the  Palatine  Electorate,  under  Otho 
Henry,  and  many  others),  in  the  words,  "  Christ  assures  us 
in  His  supper  that  it  is  His  will  to  he  with  us  truly  and 
really,  to  dwell  in  those  who  are  converted,  and  make  them 
partakers  of  all  His  gifts  and  benefits."     Melanchthon  was 


*  Corp.  Ref.  ii.  217. 

t  In  Dec.  1532,  Melanchthon  -writes  to  Rothmann  thus:  Fatendum  est, 
Christum  adesse  vere  et  verba  et  signo,  cum  eo  utimur  ....  Adesse  vere  dicunt 
Christum  in  coena  (as  opposed  to,  in  pane)  quod  nihil  habet  incommodi.  lu 
the  Expli.  Sym.  Nic.  he  writes  thus:  Ha?c  sumtio  est  testimonium  et  pignus, 
quod  Filius  Dei  sit  in  sumentibus,  nee  tautum  adsit  in  ilia  sumtione,  sed  habi- 
tet  in  iis  .  .  .  .  ut  sit  pignus  assidum  prsesentite  et  efficacite  in  credentibus. 
Deplorandum  est,  papistas  tantum  dicere  de  prxsentia  in  pane  et  prorsus  tacere 
de  prxscniia  assidua  in  credentibus. 

X  E.g.  to  Brentz,  June,  1535;  and  here  he  is  very  cautious:  he  observes  that 
most  of  the  proof-passages  from  the  Fathers  explain  this  mystery  typically 
and  tropically. 
98 


MELANCHTHONIAN   TEXDEXCY   IN    GERMANY. 

the  better  satisfied  with  this  newly -gotten  conviction,  after 
Luther's  conduct  in  his  interview  with  Bucer,  which  led  to 
the  conclusion  of  the  Wittenberg  Concordia,  Here  Luther 
stated  that  he  would  be  content  if  only  it  were  conceded 
that  "bread  and  wine  were  signs,  with  which  at  the  same 
time  Christ's  body  and  blood  were  received;"  nay,  if. 
only  it  were  taught,  with  the  Mlihlhauser  Confession,  that 
Christ  is  the  food  of  the  believing  soul,  and  that  our  souls 
are  fed  by  fiiith  on  the  crucified  Saviour,  so  that  He  lives  in 
us  and  we  in  Ilim. 

§IY. 

THE    FORMATION    OF    A    MELANCHTHONIAN    SCHOOL. 

Although  Melanchthon  had  actually  abandoned  Luther's 
doctrine  of  the  Lord's  Supi')er,  he  had  not  sufficient  courage 
openly  to  renounce  it.  During  the  transactions  in  reference 
to  the  Concordia,  he  allowed  himself  to  be  sent  to  Cassel 
l\y  Luther  with  the  above-mentioned  Listruction,  in  which 
the  doctrine  of  a  literal  mastication  of  Christ's  body  is  re- 
tained. Listead  now  of  insisting  upon  his  own  views, 
which  were  the  opposite  of  what  was  here  expressed,  and 
of  declining  to  serve  as  a  messenger  in  the  circumstances, 
as  he  should  have  done,  he  contents  himself  with  thus  writ- 
ing to  Camerarius:  "Ask  me  not  in  reference  to  my  own 
view;  for  I  was  merely  the  messenger  of  some  friends." 
Likewise  it  was  not  owing  to  the  personal  service  of 
Melanchthon,  so  much  as  to  the  power  of  the  truth  itself, 
and  the  force  of  circumstances,  that  after  the  Wittenberg 
Concordia  the  view  of  Melanchthon  spread  in  Germany, 
and  a  Melanclithonian  or  Philippistic  school  was  formed. 
It  originated  in  the  Tetrapolis  and  Swabia.  The  authors  of 
the  Swabian  Syngramma,  in  which  fficolampadius  was  so 
violently  assailed,  were  not  able  to  conceal  the  fiict  that  a 
doctrinal  theory  entirely  at  variance  with  that  of  Luther 
lay  hidden  in  formulas  sounding  much  like  his  own.  In 
plain  terms  is  the  doctrine  stated  by  Brcntz,  in  his  Landes- 
catechismus,  that  "the  Holy  Supper  was   not  designed  to 

99 


MBLANCHTHON,  AND   THE 

feed  and  satisfy  tlie  body,  but  to  afford  nourishment  to  the 
soul,  for  the  conservation  of  spiritual  benefits  conferred 
upon  us  in  baptism  and  appropriated  by  faith,  and  hence 
it  is  rightly  called  spintiial  meat  and  drink."  Just  at  this 
time  (1539-41)  it  providentially  happened  that  Calvin  had 
been  driven  to  what,  next  to  Strasburg,  was  the  most  im- 
portant of  the  four  upper  German  cities  (the  Tetrapolis). 
This  was  the  man  who,  independently  of  Bucer  and 
Melanchthon,  was  led  to  the  correct  and  in  all  respects 
consistently  developed  sacramental  doctrine,  holding  that 
in  the  words  of  institution  our  Lord  was  speaking  concern- 
ceruingHis  crucified  body  and  shed  blood.;  yet,  according  to 
His  words  in  John  vi.  and  John  xvi.,  a  real  participation  in 
the  fruits  of  His  death  was  not  possible  without  a  real  par- 
ticipation in  His  Ikwg  person.  We  must  be  united,  as  the 
branch  to  the  vine,  to  the  ascended  Saviour,  through  the 
Holy  Ghost,  in  a  manner  purely  supernatural  and  tran- 
scending all  limitations  of  space,  so  that  "by  possessing 
Christ  we  may  partake  also  of  all  His  benefits."  In  the 
Lord's  Supper,  the  renewing  of  the  already  existing  life- 
union,  and  hereby  the  new  appropriation  of  pardon  once 
for  all  secured  by  the  death  of  Christ,  are  sealed  to  the 
believer  through  the  visible  signs  and  pledges.  In  accord- 
ance with  the  divine  injunction,  the  physical  man  receives 
from  the  hand  of  the  minister  the  natural  food  and  drink, 
wherein  is  sealed  to  him  the  spiritual  nourishment  of  the 
inner  man,  through  Christ,  the  living  bread  from  heaven. 
This  doctrine  Calvin,  without  fear  of  man  or  concern  as  to 
consequences,  openly  acknowledged,  and  fairly  and  fully 
unfolded,  during  the  transactions  in  reference  to  the  Con- 
cordia in  Switzerland,  1536-37.  Afterward,  in  his  Insti- 
tutes, and  especially  in  his  tract  Be  Cmna,  he  expressed 
it  just  as  distinctly,  at  the  same  time  developing  and  esta- 
blishing it.  "When  he  appeared  before  the  conferences  in 
an  official  capacity,  e.g.,  as  the  Duke  of  Llineberg's  dele- 
gate to  Ilagenau,  Worms,  and  Regensburg,  he  entered 
upon  such  terms  of  cordial  intimacy  as  was  due  his  col- 
100   • 


MELANCIITHONIAN   TENDENCY   IN    GERMANY. 

leagues  in  tlie  great  work  of  tlic  Reformation.  Still,  he 
did  not  hesitate  a  moment  to  send  his  Dc  Cocna  to  Luther, 
for  whom  he  entertained  the  highest  regard.  The  latter 
had  previously  sent  Calvin  a  Christian  greeting  through 
Bucer,  and  informed  him  that  he  had  read  his  Institutes 
with  unusual  pleasure  (singulari  cum  voluptate);*  and, 
now  again  accepting  the  Dc  Cocna,  he  expressed  himself  as 
altogether  pleased  with  it.f  At  this  time  Calvin  was  held 
in  high  esteem  throughout  Germany,  having  received  from 
the  Protestant  theologians  at  Regensburg  the  honorable 
title  of  "the  theologian;"  and,  as  his  works  were  exten- 
sively read,  a  large  number  of  the  divines  of  Northern 
Germany  became  acquainted  with  this  fairly  and  fully  de- 
veloped doctrine  of  the  Lord's  Supper,  a  doctrine  which  by 
Melanchthon  was  carefully  kept  from  the  light  and  barely 
alluded  to.  But  at  last,  perceiving  the  decided  friendship 
existing  between  Luther  and  Calvin,|  Melanchthon  became 
possessed  of  courage  sufficient  to  come  out  more  openly 
with  his  views  on  the  subject.  To  his  immediate  pupils 
he,  likeh',  had  disclosed  his  views  in  full,  whilst  with  ordi- 
nary friends  he  is  not  merely  silent,  as  hitherto,  in  reference 
to  a  local  presence  of  the  body  of  Christ  in  the  bread,  but 
expressly  and  decisively  denies  it.§  In  his  publications 
also  he  speaks  of  the  Lord's  Supper  as  a  sealing  of  the 
spiritual  indwelling  of  Christ  in  the  believer,  in  a  manner 
which  leaves  no  doubt  as  to  his  actual  opinion.  In  the 
Examen    Ordinandorum    (a  book  possessed   of   symbolical 

*  Calvin  (to  Farel,  Nov.  29,  1539)  expresses  joy  on  account  of  this  saluta- 
tion and  message  from  Luther  through  Bucer,  and  adds:  Dam  reputa,  quid 
illic  de  eucharistia  dicam  !     Cogita  Lutheri  ingenuitatem. 

j-  Non  inepte  judicat  his  scriptor. 

X  Melanchthon  tells  us  of  Luther  :  Calvinus  magnam  gratiam  iniit, — "Cal- 
vin stood  in  great  favor  with  Luther."    (See  Henry,  Leben  Calvins,  ii.  p.  267.) 

§  Letter  to  Brentz,  June  12,  1535,  where  he  rejects  the  physica  conjunctio 
panis  et  corporis.— Letter  to  Veit  Dietrich,  Oct.  25,  1543:  Miror,  tot  soeculis 
homines  doctos  non  cogitasse  discremen  inter  agens  liberum  et  rem  inanima- 
tam  Christus  tanquam  agens  liberum  adest  actio7ie  institutae ;  post  actionem 
non  vult  esse  incluses  pani. 

101 


MELANCHTHON,    AND   THE 

authority,  and  to  wliicli  subscription  was  made  obligatory 
ill  the  Churches  of  Pomcrania,  the  Saxon  Electorate, 
Mecklenburg,  and  other  countries),  Melanchthon  says,  "As 
we  partake  of  the  Holy  Supper  (in  qua  sumtione),  the  Son 
of  God  is  really  and  truly  present,  and  assures  the  believer 
that  He  applies  to  him  His  merits  and  benefits,  and  that  for 
our  sake  He  assumed  human  nature,  in  order  that  He 
might  make  us  members  of  His  own  body,  incorporated 
into  Him  through  faith,  and  washed  and  made  clean  by  His 
blood."  This  language  he  almost  literally  repeated  in  the 
article  of  Worms,' 1537;  and,  if  possible,  his  opinion  is  ex- 
pressed still  more  clearly  in  his  UxpUcatio  Symb.  Nic.  (1556), 
in  which  he  says,  "This  participation  (in  the  bread  and 
cup)  is  a  testimony  and  j^ledge  that  the  Son  of  God  is  in  those 
'participating  (not  in  the  bread),  and  this  not  only  during  the 
act,  but  that  He  abides  in  them The  Supper  was  insti- 
tuted as  a  pledge  of  the  constant  and  effectual  (assiduse  et 
efficaciffi)  presence  of  Christ  in  the  believer;"  and  adds  that 
it  is  to  be  regretted  that  the  Papists  always  speak  of  a 
presence  of  Christ  in  the  bread,  but  are  entirely  silent 
concerning  the  abiding  presence  of  Christ  in  believers. 
With  equal  frankness  and  decision  did  he  express  himself 
against  the  doctrine  of  the  ubiquity  of  Christ's  body,  in 
his  objections  to  Osiander  De  Inhabitatione  Dei  in  Sanctis 
(1551). 

§  V. 

MELANCIITHON'S    DOCTEINE    CONCERNINa    THE    LORD'S    SUPPER 
ECCLESIASTICALLY    SANCTIONED. 

It  is  not  surprising  now,  in  view  of  the  reputation  of 
Melanchthon  as  a  Reformer,  and  his  influence  as  a  pro- 
fessor of  divinity,  that  a  numerous  school  of  theologians 
embracing  his  views  should  be  formed  throughout  Germany. 
This  took  place  during  the  two  decades  between  the  con- 
clusion of  the  Wittenberg  Concordia  and  the  renewal  of  the 

102 


MELANCIITHONIAN   TENDENCY   IN  GERMANY. 

sacramental  controversies  (1536-1556).*  But  now  it  was 
most  natural  for  the  question  to  be  constantly  arising, 
what  sanction  could  be  claimed  for  tins  mode  of  teaching 
the  doctrine  of  the  Lord's  Supper  in  the  Protestant  Church 
of  Gernianj,  the  Church  of  the  Augsburg  Confession. 
It  is  true,  the  tenth  article  of  this  confession,  in  its  anti- 
thesis, was  directed  against  the  Zwinglian,  and  not  against 
the  Calvino-^Ielanclithonian,  sacramental  doctrine,  but  in 
its  thesis,  in  both  the  German  and  Latin  edition,  it  ex- 
cluded the  latter  as  well  as  the  former.f  If  thus  the  Augs- 
burg Confession  of  1530  prevailed  as  in  all  respects  normal, 
the  Melanchthonian  doctrine  of  the  Lord's  Supper  could 
certainly  find  no  room  for  an  ecclesiastically  sanctioned 
existence  in  Germany.  But  such  was  not  the  case.  At 
the  convention  of  the  Smalcald  Federation  (Fel).  1537), 
met  with  a  view  to  the  council  about  to  be  held,  Luther 
presented  &  declaration  of  faith,  in  which  he  set  forth  the 
doctrine  of  the  Lord's  Supper  in  a  form  which  allowed 
sufficient  room  for  the  Melanchthonian  view  of  the  subject.  J 
Amsdorf,  it  is  true,  urged  him  to  alter  the  wording  in 
favor  of  a  more  decidedly  Lutheran  phraseology  (such  as  is 
found  in  the  Articles  of  Smalcald).  But  the  articles  thus 
amended  were  dropped,  to  be  taken  up  again  by  the  rigid 
Lutheran  party  a  long  time  after  Luther's  death,  and 
clothed  with  the  importance  of  a  sj^mbolical  book.  The 
proceedings  of  the  council  came  to  a  sudden  and  unex- 

*  It  is  with  the  greatest  injustice  that  Ileppe  so  perverts  these  historical  facts, 
as  though  the  Melanchthonian  theory,  as  opposed  to  the  genuine  Lutheran, 
was  the  more  original,  "the  old  Protestant  one."  The  truth  of  the  matter  is 
that  at  that  time  a  clear  conception' of  the  minute  difference  betv.'ecn  Luther 
and  Calvin  was  had  by  but  a  few  ;  that  to  this  difference  Luther  himself  at- 
tached but  little  practical  importance,  and,  accordingly,  that  Calvin's  doctrine 
would  naturally  spread,  carried  forward  by  the  force  of  its  own  truth  and  aided 
by  Jlelanchthon's  doctrinal  publication,  and  would  remain  uncontroverted. 

f  De  cccna  Domini  docent,  quod  corpus  et  sanguis  Cliristi  adsint  et  distribuan- 
«ur  vescentibus  (not  credentibus)  in  coena  Domini:  et  improbant  secus  docentes. 

%  That  the  body  and  blood  of  Christ  are  received  wUh  the  bread  and  the 
wine.  See  the  original  in  Ileppe,  Confes.  Entwickelung  der  alt  prot.  Kirche, 
p.  8G  ff.,  Ge&ch.  d.  deutsch,  Protestantismus,  i.  p.  ItiT. 

.M  108 


MELANCHTHOJfy  AND   THE 

pectecll  close.  In  its  stead  a  religions  conference  was  to  he 
held  on  tlie  soil  of  the  German  Empire.  This  was  attended 
upon,  as  before  stated,  by  Calvin  himself,  as  delegate  from 
the  Duke  of  Liineberg,  1540-1541.  The  Protestant  im- 
perial deputies  presented  before  this  conference  a  new  and 
improved  edition  of  the  Augsburg  Confession, — as  they  called  it, 
the  "enriched  or  amended"  Augiistana.  In  this  edition, 
Melanchthon, — in  Luther's  presence,  with  his  knoAvledge 
and  approval, — in  entire  accordance  with  the  spirit  and 
meaning  of  the  Wittenberg  Concordia,  set  forth  the  article 
pertaining  to  the  Lord's  Supper  in  literally  the  same  form 
in  which  Luther  himself  had  expressed  it  in  the  original 
gketch  of  the  Smalcald  Articles.*  So  far  from  objecting 
to  it  on  account  of  this  emendation,  the  imperial  deputies 
and  Protestant  theologians,  even  Calvin  himself,  sub- 
scribed it,  and  presented  it  to  the  emperor  at  Worms  and 
at  Regensdorf  as  the  confession  of  the  Church.  In  1557, 
at  the  Council  of  Frankfort-on-the-Main  and  the  Collo- 
quium at  Worms,  it  was  reconfirmed  as  the  confession  of 
the  Church,  and  firmly  adhered  to  against  the  strictures 
©f  the  Jesuits,  who  would  have  the  Augsburg  Confession 
of  1530  alone  regarded  as  possessing  proper  authority. 
And  this  edition  of  the  Confession  was  not  only  authorized 
in  this  legal  and  abstract  way,  but  it  also  passed  over  into 
the  Churches  and  was  practically  adopted  by  them.  Thus, 
in  1554,  it  was  incorporated  into  the  church-order  and 
agenda  of  the  Palatinate  under  Otho  Henry;  in  1549,  in  the 
Corpus  Misnicum,  the  doctrinal  formulary  of  the  Saxon 
Electorate ;  in  1573,  in  the  Coiyus  Docirince  of  Ansbach  Bai- 
reuth,  and  others.  Moreover,  the  state  of  the  Church  was 
by  no  means  such  that  this  amended  confession  existed  as  a 
second  kind  of  confession  beside  the  older  one  of  1530,  as 
if  there  existed  Churches  of  the  unaltered  by  the  side  of 
Churches  of  the  altered  confession.     On  the  contrary,  the 


*  De  coena  Domini  decent,  quod  cum  pane  et  vino  vere  exliibeantur  (the  dis- 
Iribuantur  is  avoided)  corpus  et  sanguis  Chrigti  ves«entibus  in  coeaa  Domini. 


MELANCHTHONIAN    TENDENCY   IN    GERMANY. 

original  text  of  1530  was  not  even  reprinted  during  the 
interval  between  1541  and  1580.  The  amended  editioii  had 
cntirelij  displaced  the  older,  so  that,  in  the  year  1560,  the  Elector 
of  Hesse,  as  also  Chemnitz  (Judic.  de  Controv.  quibusdam, 
p.  7),  could  say  that  "the  text  of  1540  alone  was  used  in 
the  churches  and  schools,"  was  in  omnium  manibus,  and 
2)lerisque  ignota  et  vix  unquam  visa  fiierit  prima  editio.  The 
fact  is,  that  the  original  text  of  1530  was  not  only  entirely 
out  of  print,  but  also  had  to  such  an  extent  disappeared, 
that  when  the  Elector  August  of  Nassau,  in  1580,  wished 
to  have  it  reprinted,  he  sought  in  vain  for  a  copy,  and 
eventually  found  himself  necessitated  to  pray  the  Elector 
of  Mayence  to  send  him  the  original  manuscript,  which 
had  been  handed  over  to  him  at  Augsburg  (1530)  and  was 
now  tiled  in  the  royal  archives. 

From  these  facts,  now,  we  must  be  careful  not  to  make 
improper  inferences.  As  we  have  seen,  it  is  altogether 
false  to  assert  that  the  Melanchthonian  sacramental 
theory  was  the  one  originally  maintained  by  the  Pro- 
testants of  Germany.  'Naj,  it  is  a  well-established  and  evi- 
dent fact  that  Luther's  doctrine  of  consubstantiation,  local 
presence  in  the  bread  and  wine,  and  oral  manducation, 
was  the  originally  prevailing*  doctrine  and  conviction  of 
the  Lutheran  Church,  and  of  Melanchthon  himself.  And 
it  is  none  the  less  false  to  assume  that  between  1541  and 
1553,  with  the  amended  text  of  the  Augustana,  Melanch- 
thon's  doctrine  concerning  the  Lord's  Supper  was  the  one 
alone  prevalent,  and  that  with  the  text  of  the  so-called 
Invariata  the  genuine  Lutheran  sacramental  doctrine  dis- 
appeared. For  how  otherwise  could  it  happen  that  within 
a  single  decade  the  entire  powerful  party  of  the  Flacians 
should  be  formed?  Did  they  spring  like  mushrooms  out 
of  the  ground?      And  how  was  it  possible   for  them  to 


*  The  somewhat  different  view  of  the  Swabians,  and  the  Zwinglian  ten- 
dency of  Philip  of  Hesse,  are  not  denied.  But  the  former  were  not  conscious 
of  their  divergence  from  Luther,  and  the  latter  did  not  make  his  known. 

105 


MELAXCHTHON,  AND   THE 

come  off  victorious  over  tlie  Melanclitlionian  school,  and 
crush  it,  if  the  masses  of  the  population  in  general  had 
not  adhered  to  the  pure  Lutheran  doctrine  and  were  dis- 
posed   so   to    continue?      But    in    the    reception   of   the 
amended  text  (1541)  the  Protestant  deputies  had  no  idea 
of    any  thing   else   but    that   ilwj  would    relinquish    the 
o-enuine  Lutheran  doctrine.     Luther  himself,  at  that  time, 
expressed  himself  as  pleased  "that  the  Confession  stood 
firm."    And  when  Dr.  Eck  dechned  to  accept  the  amended 
text   as   being   fairly  authoritative,  he   met  with   the   re- 
joinder, "that  no  material  or  substantial  alteration  had 
been  made."     The  sole  intention  in  the  modification  of  the 
tenth  article  was  that  it  migJd,  according  to  the  sense  of  the  Wit- 
tenberg Concordia,  be  made  possible  for  the  Tetrapolis  to  sub- 
scribe the  Confession,  and  thus,  with  the  other  Protestant  powers, 
as  an  organization  having  one  faith,  press  forward  with  their 
cause  in  opposition  to  both  Emperor  and  Pops.     For  this  reason 
the  doctrine  of  the  Lord's  Supper  was  expressed  in  a  form 
which  in  no  wise   conflicted  with  the  genuine  Lutheran 
theory,  nor  yet  with  that  of  Bucer,  Calvin,  and  Melanch- 
thon,  without,  however,  bringing  out  either  to  a  full  ex- 
pression.    The  natural  consequence  of  this  was,  that  the 
Calvino-Melanchthonian    doctrine   of   the  Lord's   Supper 
came  to  be   tolerated,  yea,  it  may  be   said,  was  likewise 
sanctioned,  by  the  Church  in  the  strictly  Lutheran  parts 
of  Germany;  but  absolutely  false  is  the  assertion  of  Heppe, 
that  it  was  the  exclusively  sanctioned  doctrine.     And  a 
further  consequence  was,  that  the  Melanchthonian  school 
and  tendency  could  make  unresisted  advances  and  become 
widely  spread. 

§  VL 

THE    HOSTILITY  TO   THE    SCHOOL   OF   MELANCHTHON. 

So  successful  was  the  propagation  of  this  Melanch- 
thonian school  after  the  death  of  Luther,  not  only  be- 
coming so  widely  spread,  but  «vin€ing  also  such  an  inten- 

106 


MELANCHTHOXIAN   TENDENCY  IN    GERMANY. 

sive  force,  that  the  adherents  of  the  genuine  Lutheran 
doctrine  of  the  Lord's  Supper  began  to  fear  that  the  hitter 
■would  be  forgotten,  and  their  own  existence  as  a  party 
cease.  The  Upper  German  cities — viz. :  Strasburg,  Mem- 
mingen,  Constance,  and  Lindau — were  Reformed  in  the 
sense  of  the  Tctrapolitana  and  Miihlhusiaua ;  i.e.  in  the 
sense  of  Bucer  and  Calvin.  Li  Swabia  the  original  view 
of  Brentz*  prevailed,  which  plainly  differed  widely  from 
that  of  Luther.  Thoroughly  Reformed  influences  co-ope- 
rated in  the  Reformation  of  Ilesse  (Lambert  von  Avignon, 
152G).  This  was  also  the  case  in  Zweibriicken  (Schwebel 
and  Fliesbach,  1524).  Li  the  Electoral  Palatinate,  as  early 
as  Otho  Henry,  just  as  many  genuine  Calviuists,  like 
Erastus  and  Boquinus,  as  Melanchthonians,  e.g.  Diller, 
were  prominent  and  active,  both  in  high  ecclesiastical 
councils  and  in  the  professorial  chairs,  whilst  the  ultra- 
Lutheran  Hesshus  could  not  gain  a  foothold.  Here, 
indeed  (in  the  reign  of  Frederick  H.,  1544),  the  earliest 
Reformatory  movements  took  place  under  specifically  Me- 
lanchthonian  auspices;  and  Melanchthon  has  the  credit 
of  reforming  the  University  of  Heidelberg  (1536).  And 
when  the  venerable  Archbishop  of  Cologne,  Hermann 
Count  of  Wied-Runkel,  had  the  "  Cologne  Reformation" 
elaborated,  through  Melanchthon,  in  1543,t  the  order  of 
worship  thus  introduced  did  not  succeed  even  in  that 
city,  and  had  to  succumb  to  the  power  of  the  Papacy. 
Duke  William  IV.,  however,  introduced  it  into  Jiilich- 
Cieve-Berg,  and  with  it  the  clearly-expressed  sacramental 
doctrine  of  Calvin  and  Melanchthon,|  and  thus  it  exerted 
a  normal  influence  upon  all  the  countries  along  the  Rhine. 
]\Iore  than  this,  the  adherents  of  the  genuine  Lutheran  doc- 

*  Which  must  be  distinguished  from  Brentz's  later  rigid  Lutheranism. 

f  He  had  undertaken  an  Erasiuian  Reformation  in  1530,  -which,  however, 
was  unsuccessful,  and  with  which  Luther  rightly  found  much  fault. 

I  That  the  Lord  extends  and  makes  over  to  us  His  flesh  and  blood  with  the 
visible  signs,  bread  and  wine,  not  for  the  nourishment  of  the  natural  and 
temporal,  but  for  the  nourishment  of  the  spiritual  and  eternal,  life. 

lor 


MELANCHTHON,  AND   THE 

trine  of  the  Lord's  Supper  had  to  see  the  day  when  Melaneh- 
thon's  Examen  Ordinandorum,  in  which  the  formula  of  the 
doctrine  of  the  Lord's  Supper  was  so  shaped  as  not  only  to 
allow  and  encourage,  but  to  require,  the  adoption  of  the  Me- 
lanchthonian  theory,  w^as  formally  introduced  and  stamped 
with  the  character  and  mandatory  authority  of  a  Church 
formulary,  in  the  very  cradle  of  the  Reformation,  in  the 
Electorate  of  Saxony,  and  so,  afterward,  in  Pomerania, 
^Mecklenburg,  part  of  the  territory  belonging  to  Branden- 
burg, and  many  other  countries.  Nearly  all  the  con- 
fessions of  the  particular  state  Churches  contained  the  Me- 
lanchthonian  doctrine  as  expressed  in  the  Examen  Ordinan- 
dorum. Thus  the  Conf.  Saxonica  which  prevailed  in  the 
Saxon  Electorate,  Brandenburg,  Ansbach  Baireuth,  Mans- 
feld,  Stolberg,  Pomerania,  Prussia,  Wurtemberg,  and 
Strasburg,  and  was  approved  in  the  Palatine  Electorate, 
Hesse,  and  Bremen.  So  also  the  Concordia  Fi-ancofurdensis 
(1542),  the  Church  Order  of  Cassd  (1539),  that  of  Swabian 
Hall  (1543),  and  many  others.  Now  the  zealous  followers  of 
Luther  began  to  feel  that  the  conflict  going  on  was  one  for 
existence.  The  theory  hitherto  only  tolerated  threatened 
to  become  prevalent  and  to  displace  every  rival  doctrine. 
Then,  with  the  zeal  of  despair  and  with  the  fanaticism 
of  a  cause  which  could  not  employ  fair  and  reasonable,  but 
only  violent,  measures,  they  began  that  Avell-planned  and 
stubborn  contest  (1553-1577)  which  brought  many  a  pang 
to  the  heart  of  the  noble  but  despondent  Melanchthon,  and 
saddened  the  whole  later  period  of  his  life.  This  is  not 
the  place  to  set  forth  the  particular  stadia  and  various 
events  of  this  conflict.  They  are  easil}^  gathered  from  any 
Church  history.*  Two  facts,  however,  should  be  stated. 
One,  that  these  zealots  did  not,  as  Ileppe  asserts,  set  up  a 
new  doctrine,  for  they  adhered  with  fidelity  to  the  original 

*  A  fresh   and   compreliensive   insight  into   the    subject,    particularly  in 
reference  to  the  Crypto-Calvinistic  controversies,  is  afforded  by  the  admirable 
■work  of  Gillet :  Crato  von  Craffstein  and  seine  Freunde. 
108 


MELANCHTHONIAN  TENDENCY  IN    GERMANY. 

one  of  Lntlier  and  of  the  Augsburg  Confession  (1530);  but 
they  did  adopt  a  new  standard  of  what  was  right  and 
allowable;  for  by  their  conduct*  they  put  an  end  to  the 
tolerance  which,  since  1541,  had  been  justly  conceded  to 
the  Melanchtlionian  school.  The  other  fact  is,  that  they 
succeeded  in  putting  down  the  Melanchtlionian  tendency 
and  doctrine,  as  unsanctioned  in  the  federation  of  the 
Augsburg  Confession.  This  Avas  the  case  in  the  Saxon 
Electorate,  Lower  Saxony,  Brandenburg,  Wirtemberg,  and 
Strasburg;  and  in  other  sections  they  forced  the  Me- 
lanchthonian  element  out  of  the  Church  of  the  Augsburg 
Confession,  as  in  the  Electoral  Palatinate,  Zweibriicken, 
Solms,  Wied,  and,  later,  also  in  Bremen  (about  1590)  and 
Hesse  (in  1604), f  and  in  this  way  occasioned  the  forma- 
tion of  the  Gerrman  Beformed  State  Churches. 

*  As  ■when  they  overawed  the  Melaachthonian  tendency  in  the  Electorate 
of  Saxony,  which  was  there  openly  unfolded  and  ecclesiastically  sanctioned, 
and  then,  too,  represented  what  they  had  thus  overawed  as  Calvinism  clandes- 
tinely foisted  in  upon  the  Church.  And  again,  when  they  universally  ignored 
and  denounced  as  apostasy  the  measures  of  concession  and  conciliation  based 
on  the  Wittenberg  Concordia,  and  represented  the  amended  Augustana  as 
merely  a  private  production, — nay,  as  a  felony  of  Melanchthon. 

f  The  difficulties  in  the  Palatinate  are  so  intimately  associated  with  the 
history  of  the  origin  of  the  Heidelberg  Catechism,  to  which  subject  one  of  the 
accompanying  articles  is  devoted,  that  it  is  unnecessary  to  give  it  any 
further  notice  here.  In  Bremen,  where  Ildrdenberg,  a  pupil  of  Melanchthon, 
represented  and  defended  the  views  of  his  teacher,  the  Flacians  were  ori- 
ginalJy  victorious  (1561).  But  in  the  year  1562  a  reaction  took  place,  when 
the  Flacians  were  banished.  Occupying  the  Melanchthonian  confessional 
stand-point,  they  used  at  first  exclusively  the  amended  Augustana  and  the 
Frankfurt  Recess;  but  afterward  (1571),  in  order  to  set  up  a  secure  pali- 
sade against  Flacianism,  they  added  the  Conf.  Saxonica  and  Melanchthon's 
Corjnts  Doctrina'.  About  1590,  the  Heidelberg  Catechism  was  introduced, 
and  henceforth  Bremen  was  regarded  as  a  Reformed  Church.  This  example 
serves  to  show  us  how  such  churches  were  gradually  forced  over  into  the  Re- 
formed Church.  (Cf.  Kohlmann:  "  Welche  Bekentniss  Schriften  haben  in  der 
ref.  Kirche  Bremens  Geitung?")  Only  in  Schleswig-Holstein,  Braun- 
schweig-Wolfenblittcl,  and  Niirnberg  was  the  original  confessional  position 
of  Melanchthon  of  1541-1543  maintained,  but  in  such  a  way  that,  whilst  they 
shunned  the  Form  of  Concord,  they  did  not  permit  themselves  to  be  thrust 
out  of  the  Church  of  the  Augsburg  Confession. 

109 


MELANCIITHOIS',  AND   THE 

But  here,  finally,  is  a  point  to  wliicli  special  attention 
must  be  given, — viz. :  what  attitude  did  Melanchthon  liim- 
self  assume  at  tbe  beginnino-  of  these  hostilities?  "Without 
prejudice  to  this  honored  and  illustrious  man,  we  are  per- 
mitted to  say  on  this  subject  that  his  timidity  and  solicit- 
ude resulted  in  much  harm.  First  to  be  mentioned  are 
his  timorous  concessions  during  the  Interim  of  Augsburg 
and  Leipzig,  by  which  he  undermined  his  influence  for  all 
subsequent  time;  for  at  that  time  he  yielded  to  the  Papal 
demands  in  reference  to  public  worship  to  such  an  extent 
that  his  concessions  not  only  reached  the  utmost  limit  of 
the  morally  admissible,  but,  in  truth,  here  and  there  ex- 
ceeded it.  Thus  he  put  deadl}'^  weapons  into  the  hands 
of  the  hostile  Flacians,  who  always  alluded  to  this  weak- 
ness when  it  was  found  expedient  to  undermine  the  influ- 
ence of  Melanchthon  in  a  Protestant  community.  Equally 
unfortunate  was  it,  when  the  zealots  began  their  cam- 
paign wdth  a  dishonorable  assault  upon  a  band  of  English 
refugees,  who  were  compelled  to  leave  their  homes  on 
account  of  fidelitj^  to  their  creed,  that  Melanchthon  did 
not  at  once  courageously  enter  the  lists  in  behalf  of  op- 
pressed truth ;  for  here  his  testimony  would  have  had 
cflect.  The  more  Flacianism  advanced,  the  more  timor- 
ously did  Melanchthon  withdraw.  As  Proccepior  Ger- 
manice,  it  was  incumbent  upon  him  vigorously  to  contro- 
vert the  consubstantiation  theory  with  biblical  arguments. 
But  instead  of  this  he  satisfied  himself  by  undertaking 
to  smother  the  tire  of  the  conflict  where  it  had  burst  into 
flames  by  the  recommendation  of  unionistic  doctrinal 
formularies.*  In  vain  did  Calvin  repeatedly  urge  him  to 
come   out  for  once  wdth  a  public   statement  of  his   con- 

*  Cf.  the  Formula  Concensvs,  by  which,  at  the  Colloquium  of  Worms  (1557) 
he  -wished,  with  unjustifiable  concessions,  to  conciliate  the  Flacians,  and 
only  provoked  the  Wirteinbergers,  who  were  opposed  to  this  party.  Also  his 
"Gutachten  in  der  Pfalzer  Wii-ren,"  which  was  equally  unsuccessfuJ,  &c. 
Also  Gillet  i.  p.  149. 
110 


MELAXCIITnOXIAX    TENDENCY    IN    GERMANY. 

victions.*  In  vain  was  ho  ajjpealed  to  by  liis  di.sciplos, 
persecuted  as  Calvinists  (Gillot  i.  p.  129),  The  more  care- 
t'ally  he  avoided  every  sueli  statement,  the  more  bohily  did 
tlie  hostile  party  venture  forward,  until  eventually  they 
made  Melanehthon  himself  the  object  of  their  attacks 
(Gillet  i.  131  ff.),  and  they  had  reason  to  believe  that  he 
would  only  the  more  certainly  remain  silent.  Thus, 
weary  of  the  rabies  ihcologorum.,  he  died,  leaving-  his  own 
school  to  decline  and  certainly  to  disappear;  whereas  by 
a  bold  and  candid  testimony  at  the  proper  time  he  might 
without  doubt  have  secured  for  it,  if  not  a  ruling,  at  least 
a  tolerated  position  in  the  Church  of  the  Augsburg  Con- 
fession. Still,  no  more  can  be  required  from  any  one 
than  has  been  committed  to  him.  However,  the  want  of 
courage  on  the  part  of  Melanehthon  contributed  to  bring 
it  about,  that  the  fragments  of  his  school  soon  found  it 
necessary  to  take  refuge  in  the  Reformed  Church. 

His  diifering  from  Luther  in  respect  to  the  doctrine  of 
predestination  and  free  will,  exerted  no  influence  upon  this 
course  of  development.  For  only  during  the  Swiss  contro- 
versy (1558)  did  he  come  forward  Vv^ith  a  few  theses  express- 
ive of  his  peculiar  view.  It  is  true  his  enemies  took  ad- 
vantage of  this  conduct  to  convict  him  of  heresy;  yet  it  can 
by  no  means  be  said  that  the  relation  of  his  school  to  the 
Keformed  Church  was  at  all  determined  by  his  indefinite 
theor}^  of  a  co-operation  of  the  free  will  in  conversion. 
For  in  respect  to  the  dogma  of  predestination  the  Ecformed 
Church  agreed  with  Melanchthon's  enemies,  the  Flacians. 
Both  adhered  to  this  doctrine  as  held  by  the  Eefomiers, 
which,  if  possible,  was  more  sharply  expressed  by  Luther 
than  by  Calvin,  and  which  the  former  zealously  maintained 
until  the  close  of  his  life.f     Thus  the  Philippists  could  not 

*  See  tbe  passages  in  question  in  Sudhofs  Theol.  Handbuch  zur  Ausle- 
guug  des  Ileidelberger  Katechismus  (Franklurt),  p.  388. 

•j-  A  few  years  before  his  death,  Luther  wrote  to  Capito  that  if  he  were  to 
recall  his  productions,  the  work  De  Servo  Arbitrio  would  be  the  last.  The 
assertion  that  the  doctriue  of  absolute  predestination  is  not  an  original  Pro- 
Ill 


THE   MELANCIITHONIAN   TENDENCY   IN   GERJIANY. 

liave  been  prompted  l)y  their  preferences  in  this  direction 
to  attach  themselves  to  the  Reformed  Church.  It  was 
solely  on  account  of  the  Calvino-Melanchthonian  doctrine 
of  the  Lord's  Supper,  for  which  since  the  3'ear  1560  there 
was  neither  room  nor  license  in  the  Church  of  the  Augs- 
burg Confession.  After  entering  the  federation  of  the  lie- 
formed  Church,  they  could  not  fail  gradually  to  imbibe  the 
rigid  predestinarian  principles  which  here  prevailed.  In 
their  new  ecclesiastical  home  they  did  not  venture  forward 
with  the  highly  important  and  fruitful  germs  of  a  Melanch- 
thonian  development  in  this  respect,  no  more  than  they 
would  have  dared  to  do  so  in  their  former  position  with  the 
Melanchthonian  doctrine  of  the  Lord's  Supper.  In  conclu- 
sion, when  these  germs  were  transplanted,  although  in 
hampered  circumstances,  into  the  Form  of  Concord,  ad- 
herence to  the  doctrine  of  predestination  became  an 
indispensable  condition  of  connection  with  the  Reformed 
Church.  Accordingly,  Hesse,  Bremen,  and  the  Palatinate 
were  represented  in  the  Synod  of  Dort,  1618,  and  the  Bre- 
men theologians  subscribed,  though  with  bleeding  hearts, 
the  resolutions  of  that  body.  Thus,  so  far  as  the  doctrine 
of  the  Lord's  Supper  is  concerned,  the  Reformed  Church 
has  to  thank  Magister  Philippus  for  nothing  which  it  could 
not  have  received  clearer  and  better  from  the  hands  of 
Calvin ;  whilst  in  respect  to  the  doctrine  of  election  it  were 
well  if  she  Avould  let  it  appear  that  the  current  of  Melanch- 
thonian  theology,  which  passed  over  into  her  bosom,  was 
not,  in  God's  providence,  directed  thither  in  vain. 

testaut  nor  tlie  original  Reformed  one,  but  was  first  introduced  into  the  Re- 
formed Church  by  Calvin,  is,  if  possible,  more  preposterous  than  that  the 
Lutheran  doctrine  of  the  Lord's  Supper  was  not  the  original  Protestant  one, 
but  was  foisted  in  upon  the  Lutheran  Church  by  the  Flacians.  Cf.  Jul.  Miiller : 
Luthei'i  de  Predcstiaatione  et  liberi  Arbitrii  Doctrina. 
112 


SKETCHES 


HISTORY  OF  THE  HEIDELBERG  CATECHISM  IN  THE  LAND  OF 
ITS  BIRTH. 


By    DK    C.   ULLMANN, 
carlsruiie,  germany. 

Translated  by  J.  W.  Ntvix,  D.D.,  Lancaster,  Pa. 


SKETCHES 

FROM  THE  HISTORY  OF  THE  HEIDELBERG  CATECHISM  IN  THE 
LAND  OF  ITS  BIRTH. 

^g  ^r.  €.  ^Ilmann,  Carlsrul^c,  (Strmaitg. 

Translated  by  Pkofessor  J.  W.  Nevin,  D.D.,  Lancaster,  Pa. 

I  CHEERFULLY  accept  tliG  invitutioii  witli  ^Yllicll  I  have 
been  lionored,  to  furuish  a  contribution  to  tlie  Tercentenary 
Jubilee  of  tlic  Heidelberg  Catecliism,  which  my  brethren 
of  the  Reformed  Confession  have  it  in  mind  to  hold  on 
the  other  side  of  the  ocean.  In  doing  so,  nw  studies  direct 
me  to  the  historical  side  of  the  subject.  I  propose,  how- 
ever, no  full  history  of  the  Catechism.  Should  this  be 
attempted  anew,  after  all  of  the  sort  tliat  has  been  given  to 
the  world  before,  with  a  view  to  more  full  and  thorough 
detail,  it  would  require  a  work  for  which  the  intended 
Memorial  Volume  would  offer  no  sufhcient  room,  while  I 
should  myself  also  have  neither  the  time,  nor  yet  the  neces- 
sary material,  for  its  preparation.  For,  strange  to  say, 
though  of  easy  historical  explanation,  the  University  library 
of  the  very  city  in  which  the  formulary  received  its  being, 
famous  as  it  is  for  its  other  treasures,  is  not  only  not  rich, 
but  positively  poor,  in  resources  for  the  history  of  the  Cate- 
chism; and  otherwise  also,  unfortunately,  the  land  of  its 
birth  has  preserved  but  little  for  this  purpose.  Looking 
away  from  any  such  object,  then,  I  hope  still  to  do  some 
service,  if  with  the  means  at  my  command  I  try  to  illustrate 
some  leading  facts  from  the  history  of  the  Catechism,  par- 
ticularly in  its  native  country,  and  with  this  furnish  also  a 
short  account  of  its  modern  fortunes,  which  may  not  be 
without  interest  for  fcllow-confcssionists  living  at  a  dis- 

115 


SKETCHES   FROM   THE 

tance.  In  this  view  the  present  sketch  will  consist  of  two 
principal  parts :  in  the  first  four  sections  I  will  treat  mainly 
of  the  causes  which  gave  the  Catechism  its  great  authority 
and  powerful  influence  in  the  Church  of  the  Palatinate,  as 
well  as  of  the  controversies  to  which  it  gave  rise;  in  the 
last  two  I  will  endeavor  to  show  how,  in  the  course  of  the 
present  century,  it  came  into  disuse  in  its  native  land,  but 
finally  has  found  here  also  again  what  may  be  called  a 
new  restoration  to  life  and  power. 

I. 

THE  RELATION  OF  FREDERICK  III.  TO  THE  HEIDELBERa 
CATECHISM. 

If  ever  a  book  has  been  of  pervading  signification  for 
the  ecclesiastical  life  of  a  people,  the  Heidelberg  Catechism 
was  so  for  the  Church  of  the  Palatinate.  It  gave  to  this 
Church  principally  her  original  character,  and  formed  the 
central  power  of  her  development  for  nearly  three  hundred 
years ;  it  may  be  said  to  have  been  the  most  active  leaven 
of  her  life  within,  and  her  highest  renown  without,  the 
most  vigorous  and  most  admired,  but  at  the  same  time 
most  violently  assaulted,  product  of  her  womb. 

The  deepest  and  most  enduring  ground  of  this  signifi- 
cance of  the  Catechism  must  be  sought,  undoubtedly,  in 
its  whole  inward  constitution.  It  was,  above  all,  the  essen- 
tial scripturalness  of  its  contents,  the  admirable  distribu- 
tion of  its  matter,  the  pithy  sententiousness  of  its  language, 
and  the  deep  earnestness  of  conviction  it  breathes  in  eveiy 
word,  which  caused  the  book  to  carry  with  it  at  once  its 
own  authority  and  weight.  If  we  take  only  the  first  ques- 
tion concerning  the  "only  comfort  in  life  and  in  death,"  in 
which  itself  we  have  the  marrow  and  spirit  of  the  entire 
Catechism — what  all  has  it  not  wrought !  For  how  many 
has  it  not  been  the  living  sura  of  their  heart's  belief,  and 
the  fondest  utterance  of  their  mouth's  confession,  their 
guiding  star  in  life,  and  their  consolation  on  a  dying  bed ! 

116 


HISTORY   OF   THE   HEIDELBERG   CATECHISM. 

And  all  this,  only  tlirougli  its  inchvelling,  triumphant 
power  of  Christian  truth  and  assured  faitli,  by  Avliich  these 
few  lines  rank  with  the  highest  and  best  that  have  ever 
appeared,  under  any  form,  in  the  sphere  of  evangelical 
doctrine  and  Christian  profession. 

Such  properties  must  have  secured  credit  for  the  Heidel- 
berg Catechism  under  any  circumstances,  and  did  in  fact 
give  it  vast  influence  far  beyond  the  bounds  of  its  native 
land.  At  the  same  time,  however,  it  is  usual,  with  works 
of  this  sort,  for  historical  and  personal  considerations  to 
co-operate  powerfully  in  strengthening  their  influence;  and 
that  such  was  the  case  also  with  the  Heidelberg  Catechism 
admits  of  no  doubt.  Only  there  was  a  difference  in  this 
respect  between  it  and  the  Catechism  of  Luther,  where  the 
person  of  the  author,  who  was  the  most  honored  father  of 
the  Reformation,  and  at  the  time  in  the  full  zenith  of  his 
life  and  power,  threw  directly  into  the  scale  quite  as  much 
weight  as  the  in^vard  worth  of  the  publication  itself. 

The  Heidelberg  Catechism,  it  is  known,  had  two  authors, 
Zacharias  Ursinus,  professor  of  theology,  and  Caspar  Ole- 
rianus,  preacher  at  Heidelberg.  Both  were  excellent,  highly 
lespectable  men,  distinguished  each  in  his  way, — the  one  by 
thorough  theological  learning,  the  other  by  h  is  practical  talent 
and  glowing  zeal  for  evangelical  trath.  They  were  both, 
however,  posthumous  sons  only,  and  not  fathers,  of  the  Re- 
formation, both  at  the  time  extraordinarily  young  and  com- 
paratively but  little  known,  both,  moreover,  of  only  recent 
settlement  in  the  land  for  which  the  Catechism  was  imme- 
diately designed;*  and  the  undertaking,  besides,  proceeded 
in  the  last  instance  not  from  themselves,  but  from  one  who, 
as  their  superior,  called  them  to  it  and  made  it  their  charge. 
"Wonderful  now  as  it  must  ever  remain,  not  only  that  a 
work  of  such  unity  should  have  been  composed  by  iioo 


»  Olevianus  TTas  called  to  Heidelberg  in  15G0,  Ursinus  in  1501.  The  com- 
position of  the  Heidelberg  Catechism  fell  at  farthest  -within  the  year  1562, 
eince  it  appeared  from  the  press  as  early  aa  January,  1563. 

117 


SKETCHES    FROM   THE 

authors,  but  yet  mucli  more  that  two  such  young  men,  of 
whom  the  one  numbered  less  than  twenty-eight,  the  other 
only  twenty-six  years,  shoukl  have  been  prepared  to  pro- 
duce any  thing  so  solid,  rich,  and  complete — all  goes  still 
to  show  that  it  could  not  be  the  persons  of  these  men  which 
gave  the  matter  importance,  as  the  person  of  Luther  did  in 
the  case  of  his  Catechism. 

On  the  contrary,  we  are  met,  in  the  case  of  the  Heidel- 
berg Catechism,  with  another  personal  presence  of  the 
most  conspicuous  order.  This  is  the  sovereign  under 
whom  it  appeared,  the  Elector  Palatine  Frederick  III.  Of 
him,  then,  and  his  position  with  regard  to  the  Catechism, 
we  have  now  more  particularly  to  speak. 

Frederick  III.  was  a  prince  of  rare  order,  whose  clear 
understanding,  blameless  manners,  unshaken  fidelity,  and 
restless  activity  for  the  welfare  of  his  subjects,  gained  for 
him  the  respect  of  his  own  and  of  later  times.  It  was  not 
in  these  things,  however,  with  all  their  worth,  that  his  most 
peculiar  and  honorable  distinction  lay,  but  in  this  rather, 
that  with  him,  as  with  few  earthly  monarchs,  the  prince 
and  the  Christian  were  so  intimately  joined  together  that 
the  one  cannot  be  thought  of  without  the  other.  Piety 
formed  the  ground-tone  and  the  ruling  trait  of  his  cha- 
racter—  a  piety  which  was  plain  and  unpretending  in  its 
utterances,  but  which  at  the  same  time  proclaimed  itself  so 
decidedly  in  his  whole  being  and  action  as  to  make  itself 
irresistibly  felt  by  every  one  who  came  near  him.  Above 
all,  it  was  not  simply  an  indefinite,  sentimental  piety,  but 
bore  a  sharply  marked  Christian  stamp,  and  exercised  a 
vigorous  power  over  the  entire  life  of  the  prince  as  well  as 
of  the  man.  "Lord,  as  Thou  wilt!"*  was  the  Elector's 
motto.  The  expression  of  the  Lord's  will  lay  for  him,  at 
the  same  time,  in  the  Holy  Scriptures,  in  which  his  whole 


*  "//err,  nach  dcinem  Wille!"      The  tbeme  also  of  a  fine  spiritual   song, 
•which  he  composed  in  his  old  age.     See,  in  regard  to  it,  my  Essay  in  the 
Theol.  Stud.  u.  KriL,  1861,  3. 
118 


HISTORY    OF   THE    HEIDELBERG   CATECHISM. 

fiiitli  was  most  deeply  and  firmly  rooted;  and  as  ho  endea- 
vored with  full  earnestness  to  form  not  only  his  own  life, 
but  also  the.  public  order  both  in  Church  and  State,  accord- 
ing to  this  rule,  his  measures  took  necessarily  of  them- 
selves, in  the  circumstances,  a  reformatory  character.  His- 
tory recognizes  in  him  the  chief  Reformer  of  his  land,  and 
shows  how  he  exhibited,  as  such,  the  most  energetic  activity, 
along  with  the  noblest  spirit  of  a  witnessing  confessor. 

But  this  prince  stood  not  in  a  merely  outward  relation  to 
the  Heidelberg  Catechism,  such  as  other  rulers  may  have 
held  to  new  ecclesiastical  arrangements  witliin  their  terri- 
tories: his  connection  with  it  was  as  intimate  and  close  as 
it  could  possibly  be  in  his  position.  The  reformation  of 
his  land  was  for  him  the  highest  object  of  his  life,  and  the 
main  part  of  this  reformation  work  was  in  his  view  the 
Catechism.  He  himself  had  conceived  the  project  of  it, 
and  selected  the  men  for  its  execution;  he  himself  also 
superintended  this  execution,  and  even  applied  his  own 
hand  at  last  personally  to  the  work.  He  was,  moreover, 
when  heavy  dangers  threatened  it  at  the  outset,  its  first 
champion;  and  in  the  presence  finally  of  death  itself,  it 
received  still  his  joyful  testimony,  as  the  unchanging  ex- 
pression of  his  Christian  faith.-  On  all  sides,  the  book 
is  as  inseparably  interwoven  with  Frederick's  personal  con- 
victions as  with  his  whole  governmental  action. 

And  this  relation  it  was  then  also  that  imparted  to  the 
Catechism  from  the  historical  and  personal  side,  beyond  all 
else,  the  consecration  which  has  attended  it  through  all 
centuries,  and  which,  in  conjunction  with  its  inward 
excellence,  has  ever  commended  it  anew  to  the  piety  of 
successive  generations.  It  was  the  peculiar  consecration 
that  belongs  to  such  writings  as  are  at  the  same  time  acts, 
and  as  need  to  be  considered  essential  parts  of  the  inmost 
life  and  highest  aims  of  some  personal  character,  which  just 


*  In  his  will,  which  is  printed  in  Struve's  Pfalz.  K.  Ilistorie,  pp.  275-292. 
The  passages  that  refer  to  the  Catechism  occur  pp.  280  and  291. 

^'  119 


SKETCHES   FROM   THE 

ill  tliis  way  lias  made  itself  felt  effectually  also  in  the 
development  of  a  grand  spiritual  whole. 

It  must  be  of  interest  for  us  now  to  kuowvwhat  view 
tliis  prince  himself  had  of  his  task,  in  the  establishment  of 
the  Catechism.  And  we  are  not  without  utterances  on  this 
point  from  his  own  mouth.  To  appreciate  these  properly, 
however,  we  must  consider  the  matter  somewhat  more 
closely  in  its  general  connection. 

It  is  known  that  when  Frederick  III.  succeeded  to  the 
government  of  the  Palatinate  in  1559,  tlie  Reformation 
was  alread}'  far  advanced  in  this  land,  but  that  its  eccle- 
siastical condition  was  at  the  same  time  unsettled  and  dis- 
tracted ill  the  highest  degree.  The  residence  city,  Hei- 
delberg, in  particular,  had  become  a  sort  of  rendezvous 
for  all  the  leading  parties  which  were  then  in  the  Protest- 
ant Church — the  more  rigid  Lutherans,  Melanchthonians, 
Zwinglians,  and  Calvinists ;  and  among  these  the  extreme 
sections  especially  contended  with  one  another  frequently 
in  the  most  scandalous  style.  Frederick  himself,  in  the 
beginning,  aimed  at  conciliation.  But  when  his  attempt 
to  make  peace,  by  the  dismissal  of  the  hottest  champions 
and  the  help  of  the  famous  "Judgment"  he  had  procured 
from  Melanchthon  on  the  main  matter  of  controversy  (the 
doctrine  of  the  Lord's  Supper),  failed  to  accomplish  its 
purpose,  he  yielded  himself,  especially  after  the  Diet  of 
llfaumburg  in  1561,  more  and  more  to  the  Reformed  side — 
an  inclination  which  may  have  been  promoted  by  the  pro- 
gress of  his  own  thinking,  as  well  as  by  the  prevailing 
influence  of  the  Calvinistic  theologians  around  him,  who 
had  greater  attraction  for  him  than  the  more  blunt-man- 
nered Lutherans.  As  he  did  not  mean,  however,  by  any 
means,  to  be  a  follower  of  Calvin,  but  always  declared 
rather  his  steady  veneration  also  for  Luther,  and  acknow- 
ledged afterward,  as  before,  the  Augsburg  Confession  as 
modified  by  Melanchthon,  his  position  may  be  character- 
ized as  that  of  a  mild  Melauchthonian  Calvinism,  fore- 
shadowing the  idea  of  confessional  union.     It  was  not  iu 

120 


HISTORY    OF   THE    HEIDELBERG    CATECHISM. 

liis  mind  to  oppose  the  Lutlieran  Confession  in  general, 
but  only  to  hold  himself  evangelically  free  and  independ- 
ent over  against  certain  Lutheran  peculiarities  in  the  doc- 
trine of  tlie  Lord's  Supper. 

Li  these  circumstances,  Frederick,  in  virtue  of  his 
princely  riglit  of  reformation  and  his  inward  call  to  it, 
determined  to  bring  order  and  unity  into  the  distracted 
Church  of  his  land.  And,  since  all  turned  here  first  upon 
doctrine^  while  doctrine  again  in  the  form  of  public  confes- 
sion makes  itself  known  and  felt  cliieil}'  through  the  cate- 
chism, this  became  necessarily  the  point  toward  which, 
more  than  any  other,  the  eye  of  the  reforming  prince  must 
be  directed.  But  just  in  this  department,  now,  the  con- 
dition of  things  in  the  Palatinate  was  so  circumstanced  that 
it  could  in  no  wise  satisfy  his  wishes.  Some  of  the  minis- 
ters used  the  Catechism  of  Luther,  some  that  of  Breutz, 
while  others,  again,  compiled  their  own  directories,  or  else 
made  use  of  none  at  all.  In  many  places,  besides,  the 
catechization  of  the  young  was  altogether  neglected,  while 
in  others  it  was  badly  attended.*  Along  with  the  differ- 
ence of  doctrine,  there  prevailed  thus,  at  the  same  time, 
disorder,  wilfulness,  and  want  of  discipline ;  and  if  Frede- 
rick was  to  bring  this  unbecoming,  unhealthful  state  of  the 
Church  to  a  full  end,  while  yet  his  religious  convictions  as 
they  then  stood  would  not  allow  him  to  have  recourse 
to  either  Luther's  Catechism  or  that  of  Brentz  as  a  manual 
to  be  universally  enforced,f  there  remained  no  other  alter- 
native for  him  but  to  form  a  new  Catechism,  and  then  to 
adopt  all  proper  measures  for  securing  its  actual  and  gene- 
ral use. 

That  this  was  the  object  and  purpose  of  Frederick,  in 

*  See  Dr.  C.  Schmidt,  in  the  publication,  very  instructive  on  this  subject, 
entitled:  Der  Antheil  dcr  Strashurger  an  dcr  Reformation  in  der  Kurpjalz. 
Strasburg,  1856.     Introduction,  pp.  23  and  24,  and  elsewhere. 

I  Before  this — and  as  late,  indeed,  as  Oct.  1559 — Frederick  had  directed  the 
preceptor  of  his  son,  the  young  Prince  Christopher,  to  instruct  him  according 
to  Luther's  Catechism.     See  Vierord's  Gesch.  der  Ref.  in  Baden,  b.  1,  p.  458. 

121 


SKETCHES    FROM    THE 

the  preparation  of  tlie  Catechism,  is  clearly  stated  by  him- 
self in  his  order  for  its  introduction,  dated  the  19th  of 
January,  1563.*  Proceeding  here,  if  not  expressly  in  so 
many  words,  yet  most  decidedly  in  spirit  and  sense,  from 
the  fundamental  idea  of  a  Christian  State,  in  which  the 
government  is  to  be  considered  as  charged  with  the  highest 
moral  and  religious  interests  of  the  people,  he  declares  it 
to  be  a  main  part  of  the  ofiice  and  trust  committed  to  him 
by  Grod,  "not  only  to  maintain  a  discreet,  upright,  and 
virtuous  walk  before  his  people,  but  also  and  principally  to 
guide  and  bring  them  more  and  more  into  the  genuine 
knowledge  and  fear  of  the  Almighty,  and  of  His  life-giving 
word  as  the  only  foundation  of  all  virtues."  The  arrange- 
ments adopted  for  this  purpose  by  his  ancestors — the  refer- 
ence was  mainly,  no  doubt,  to  the  Church  order  of  Otho 
Henry — had  not  borne  the  "hoped-for  and  desired"  fruit; 
and  it  was  not  enough,  therefore,  to  renew  them,  but 
pressingly  necessary  to  undertake  an  "improvement"  and 
to  "  make  further  provision."  To  this  belonged,  above  all, 
that  the  youth  should  be  held  in  the  schools  and  churches 
to  the  "pure  and  uniform  doctrine"  of  the  Holy  Grospel; 
and  since  there  was  wanting,  for  such  purpose,  a  "fixed, 
sure,  and  harmonious"  catechism,  in  order  to  do  away  with 
all  "incorrectness  and  unlikeness,"  he  had  now,  with  the 
counsel  and  co-operation  of  the  whole  theological  faculty, 
also  of  all  the  superintendents  and  prominent  ministers  of 
the  land,  provided  and  set  up  a  summary  of  the  Christian 
religion  out  of  God's  word,  "whereby  henceforth  not  only 
the  youth  may  be  piously  instructed  and  kept  also  of  one 
mind  in  such  Christian  doctrine,  but  the  preachers  and 
schoolmasters  themselves,  likewise,  may  have  a  settled 
form  and  measure  how  they  shall  conduct  themselves  in 
the  instruction  of  the  young,  and  not  make  daily  changes, 


*  Printed  in  Niemeyer's  Collcctio  Conf.  in  eccles.  ref.  publicatarum,  pp.  390, 
391 ;  where  from  p.  392  the  Heidelberg  Catechism  in  its  original  form  (German), 
and  from  p.  428  the  Latin  translation  of  it,  are  to  be  found 
122 


HISTORY    OF    THE    HEIDELBERG    CATECHISM. 

or  bring  in   contrary   doctrines,  according  to   tlicir  own 
pleasure." 

It  was  not,  thus,  any  improvement  in  the  mode  of  in- 
struction, or  the  like,  that  Frederick  chiefly  aimed  at  with 
his  Catechism,  but  he  had  his  eye  in  it,  above  all,  on  what 
was  for  him  the  most  vital  and  fundamental  of  all  Church 
interests,  uiiiiy  of  faith  and  harmomj  of  doctrine  in  iirm,  well- 
assured  order;  and  in  this  view  all  pains  were  taken  also 
to  make  the  book  the  inalienable  common  property  of  the 
Church,  and  to  secure  for  it,  as  such,  a  living  interest  with 
all  its  members.  True,  the  Catechism  was  not  imposed 
beforehand  upon  the  ministers  as  an  unchangeable,  abso- 
lutely binding  rule  of  faith;  for,  according  to  the  consis- 
torial  instructions  of  the  year'  1564,  every  minister  and 
school  teacher,  before  entering  on  his  office,  must  have  the 
Catechism,  as  well  as  the  general  Church  service,  submitted 
to  him,  with  the  question:  "Whether  he  could  approve  it, 
or  what  he  found  in  it  to  censure  ?"'*'  And  while  it  was  en- 
joined on  the  two  church  counsellors,  who  had  the  direc- 
tion of  the  Synodical  meetings  held  in  every  Classical  dis- 
trict in  May,  to  exercise  any  animadversion  they  might  find 
needful  in  the  sphere  of  doctrine,  they  had  at  the  same 
time  this  charge  :  that,  "if  any  one  had  a  doubt  to  present 
in  regard  to  some  points  of  the  Catechism  or  Church  ser- 
vice, he  shall  be  kindly  encouraged  to  make  it  known,  and 
be  kindly  heard  and  conferred  mth  in  regard  to  it."t  But, 
with  all  this,  it  was,  on  the  other  hand,  quite  as  decidedly 
required  of  the  church  council  to  see  that  the  congregation 
"  be  instructed  and  taught  with  true,  sound,  godly,  pro- 
phetical and  apostolical  doctrine,  and  not  with  human 
dreams  and  notions,"  and  that  for  this  purpose  especially 
the  most  diligent  use  should  be  made  of  the  Catechism  in 
its  proper  meaning  and  sense.     To  every  minister,  more- 


*  See  the  Church  Service  of  the  Palatinate  in  the  Evangel.  Kirchenordnungen 
of  IliciiTER,  b.  2,  p.  277. 
t  Ibid.  p.  280. 

123 


SKETCHES    FROM    THE 

over,  entering  on  his  office,  must  be  handed,  along  with 
the  service-book,  tlie  Cateclnsm,  witli  the  charge  to  "  in- 
culcate it  diligently  upon  young  and  old","  and  to  bring  in 
"  no  sort  of  novelty,  contrary  to  it,  either  in  doctrine  or 
ceremony."* 

It  was  plainly,  thus,  the  design  of  Frederick  that  the 
Catechism,  though  not  an  absolutelj'  binding  rule  of  faith 
— which  he  recognized  in  the  Bible  only — should  be, 
nevertheless,  a  firm  and  abiding  norm  of  doctrine;  and  such 
a  norm  of  doctrine,  moreover,  as  might  not  only  be  a  bar 
negatively  against  all  arbitrary  divergencies  and  innova- 
tions, but  much  more  a  treasure  of  positive  and  actual 
truth  also  for  the  Church,  which,  being  made  to  live  in  the 
mind  and  heart  of  the  teacher  himself,  should  flow  over 
from  him  into  the  very  life  also  of  the  congregation. 
And  since  this  looked  not  only  to  the  young,  but  to  the 
lohole  congregation,  embracing  all  ages,  other  arrangements 
were  adopted  for  securing  the  object  in  such  broad  view, 
which  will  be  noticed  in  the  following  section. 

II. 

CHURCH    READING    OF    THE    CATECHISM,    SERMONS    AND    ACA- 
DEMICAL   LECTURES    UPON    IT. 

The  object  of  making  the  Heidelberg  Catechism  a  true 
people's  book  for  the  Palatinate,  and  investing  it  with  fresh 
interest  and  authority  for  the  entire  community  through 
every  period  of  life,  might  be  consulted  in  different  ways; 
and  we  find  that  in  fact  no  proper  means  for  the  purpose 
Vv^as  overlooked. 

In  the  first  place,  the  Catechism  was  regularly  read 
throughout,  in  prescribed  sections,  before  the  congrega- 
tions.    The  Kirchenordmmg  of  the  Palatinatef  directs   in 


*  See  llicHTEK,  b.  2,pp.  277,  278,  and  284. 

f  The  Kirchenordnung,  which  contains  also  the  Catechism  and  the  Agenda, 
must  be  distinguished,  as  the  more  general,  from  the  special  Kirchenrc^Aa- 
124 


HISTORY    OF    THE    IIEIDELBERa    CATECHISM. 

regard  to  this  as  folloAvs: — "Firstly,  inasmiicli  as  tlic  old 
folk  have  grown  up  in  Popcrj'  without  the  Catechism,  and 
readily  forget  the  articles  of  the  Christian  religion,  it  is 
considered  necessary  that  on  all  Sunda3's  and  Festivals,  in 
villages  and  country  towns,  likewise  also  in  the  cities, 
before  the  sermon,  the  minister  shall  read  before  the 
people  clearly  and  understandingly  a  portion  of  the  Cate- 
cliism,  so  as  to  go  over  the  whole  in  nine  Sundays."  Then 
the  divisions  are  given,  as  they  are  to  be  read  successively 
on  nine  Sundays,  closing  for  the  tenth  with  the  "  sentence 
in  which  every  one  is  reminded  of  his  calling."* 

In  the  next  place,  the  Catechism  was  placed  in  close 
connection  with  the  preacJdrig;  and  this  in  tw^o  ways. 
First,  it  was  directed  that  the  preachers  should,  on  every 
suitable  occasion,  refer  to  the  Catechism,  and  bring  in 
passages  from  it  to  confirm  and  enforce  their  own  decla- 
rations; or,  as  the  Inspection  Orderf  has  it,  they  shall  not 
only  teach  the  Catechism  to  3"oung  and  old,  but  must,  "  ns 
often  as  the  text  allows,  with  special  earnestness  and  dili- 
gence quote  it,  adopt  its  language,  and,  as  it  were,  season 
their  sermons  with  it,  in  order  that  the  manifold  useful- 
ness of  it  may  be  the  more  seen  and  felt,  and  the  book  l)e 
made  the  more  clear,  pleasant,  and  comforting  to  the 
people."  Secondly,  however,  the  Catechism  must  be  for- 
mally and  fully  explained  in  the  preaching,  forming  thus — 
without  prejudice  to  God's  word  as  the  ultimate  authority 
— its  regulating  object  and  canon.  This  was  the  properly 
so-called  Catechetical  PrcacJdng. 

ordnung.  The  fii'sfc  is  of  the  year  15Go,  the  second  of  the  year  1564,  both 
from  Frederick  III.  The  Kirchenordnung  is  found  in  Richter's  work,  pp. 
257-275. 

*  See  RicHTEU,  p.  260. 

f  This  Inspection  Order,  originated  by  Frederick  III.,  and  afterward  (in 

the  middle  of  the  seventeenth  century)  brought  out  anew  by  Charles  Louis, 

is  printed   in   an    anonymous   book,  containing  much  valuable  old   matter, 

entitled:   "Z>/e  neueste  Relig.  Verfassung  und  Rclig.  Streitigkeitcn  der  lief ormir ten 

in  der  Unierpfalz."    Leipz.  1780,  pp.  58-72.    The  passage  here  quoted  is  found 

on  page  61. 

125 


SKETCHES    FROM    THE 


On  tliis  tlie  Kirchenordniing  expresses  itself  thus  :* — 
"  Moreover,  on  every  Sunday  afternoon,  at  such  hour  as 
may  be  appointed  for  every  place,  catechetical  preaching 
shall  be  held,  in  such  wise  that  the  minister,  after  the 
hymn,  shall  first  say  the  Lord's  Prayer,  and  call  upon  God 
for  the  right  understanding  of  His  word;  then  read  the 
Ten  Commandments  understandingly  before  the  people; 
after  which  he  shall  examine  the  catechetical  class;  .  .  . 
and,  when  the  questions  have  thus  been  answered  in  the 
presence  of  the  congregation,  he  shall  then  go  on  to 
expound  simply  and  briefly  some  following  questions,  so 
as  to  preach  over  the  whole  Catechism  at  least  once  every 
year.'' 

What  is  here  sketched  only  in  its  ground  features  took 
afterward  a  more  definite  form.  In  the  first  edition,  the 
Heidelberg  Catechism  had  no  numeration  of  the  questions. 
Subsequently,  not  only  was  this  introduced,  but  a  division 
of  it  was  made  also  into  fifty-two  Sundays,  to  suit  the  cate- 
chetical preaching.  The  first  trace  of  this  division  is  found 
in  a  copy  of  the  Catechism  which  is  incorporated  with  the 
Kirchcnordnung  that  appeared  as  early  as  November  15, 
15G3,  at  Mosbach:  after  the  year  1573  it  appears  in  sepa- 
i-ate  editions  of  the  work  itself  In  the  beginning,  more- 
over, the  order  called  for  a  blending  of  catechization  and 
preaching  in  the  afternoon  service:  first  some  questions 
were  asked  and  answered,  and  then  a  short  exposition  fol- 
lowed on  the  part  of  the  minister.  In  time  the  catechiza- 
tion fell  away,  and  there  remained  only  the  preaching  on 
the  proper  catechetical  lesson. f 

The  origin  of  such  catechetical  preaching  seems  to 
belong  to  the  Palatinate,  and  to  fall  in  with  the  rise  of  the 
Heidelberg  Catechism.  If  we  suppose  a  foreign  source, 
we   might  think   in   particular  of  the  Calvinistic  mother 

*  RiciiTEu,  p.  261. 

f  Even  in  the  agenda  incorporated  with  the  Kirchmordnunff  of  15C3  we 
have  a  special  forcible  prayer,  to  be  used  "after  tlie  preaching  of  the  Cate- 
chism."    It  is  found  in  Richter's  work,  b.  2,  p.  2G7. 
126 


HISTORY    OF    THE    HEIDELBERG    CATECHISM. 

Clmreli  in  Geneva.  But,  altlioiigh  tlie  Catechism  of  Calvin 
was  divided  according"  to  Sundays,  the  Genevan  Cliurch 
ordinances  of  1561  know  notliing-  of  catechetical  preaching- 
for  grown  persons,  hut  require  ouly  the  use  of  tlic  Cate- 
chism for  children;*  and  at  the  Synod  of  Dort,  1618,  the 
Genevan  divines  even  expressly  declared  themselves  op- 
posed to  such  preaching,  because  they  held  the  method 
of  question  and  answer  to  he  the  only  one  suitable  in  this 
sphere. t  On  the  other  hand,  along  with  the  spread  of  the 
Heidelberg  Catechism  went  hand-in-hand  the  practice  also 
of  catechetical  preaching,.on  the  Lower  Rhine,  for  instance, 
and  in  Holland;  while  in  the  Palatinate  it  continued,  age 
after  age,  a  fixed  institution,  organically  wrought  into  the 
universal  life  of  the  Church. J:  When,  in  the  year  1777, 
the  rumor  spread  in  Holland  that  some  of  the  ministers 
in  the  Palatinate  were  seeking  to  do  away  vrith  these  ser- 
mons, the  Classis  of  Amsterdam  appealed  on  the  subject 
with  concern  to  the  ecclesiastical  council  at  Heidelberg, 
but  received  from  this  body  in  return,  with  thanks  for 
their  fraternal  interest,  an  assurance  that  put  their  fears  to 
rest.§  So  the  matter  stood  on  to  the  beginning  of  the 
present  century.  I  myself  have  heard  catechetical  sermons, 
in  the  Church  of  the  H0I3'  Ghost  at  Heidelberg,  by  the 
departed  church  counsellor  Abegg,  of  whose  peculiar  and 
edif3'ing  character  some  general  impression,  at  least,  re- 
mains with  me  to  this  day. 

The  efficiency  of  the  catechetical  preaching  was  pro- 
moted principally  by  the  fact,  that  from  time  to  time  a 

•^  See  the  Ordonnances  eccl.  de  Gen>,ve  in  R-ichter,  b.  1,  pp.  3-12-353;  and 
on  the  point  in  liand,  pp.  345  and  351. 

f  As  is  more  particularly  shown  in  an  article  on  the  Heidelberg  Cate- 
chism by  Plitt,  published  in  the  Stud.  u.  Krit.  for  18G2. 

X  How  far  it  prevailed  also  beyond  the  Reformed  Church  I  am  not  able  to 
say.  Professor  Palmer  speaks  of  it  frequently  (in  his  Ilomiletics  and  Cate- 
chetics,  as  also  in  Herzog's  Real- Ency clop.  vii.  pp.  44G-462),  as  a  thing  of 
general  custom  in  the  age  of  the  Reformation ;  but  he  gives  no  instances  in 
detail. 

§  Rel.  Verf.  der  Reformirten  in  der  Unterpfalz,  pp.  123  and  124. 

127 


SKETCHES   FPwOM   THE 

public  trial  was  instituted  to  see  how  far  they  had  pro- 
duced proper  fruit.*     At  the  Classical  meetings,  the  whole 
congregation  at  times — young  and  old,  male  and  female — 
were  subjected,  for  this  purpose,  to  a  searching  examina-  | 
tion   on   the    Catechism,  by  ministers   appointed   for  the 
service;  and  the  result  of  it  was  not  only  declared  to  the 
pastor  in  his  "ccw5M?'e,"  but  published  also  by  the  inspector, 
from  the  Lord's  table,  to  the  congregation  itself,  whether  • 
for  praise  and  encouragement  or  for  blame  and  admoni- 
tion.    Moreover,  at  least  under  Frederick  IV., f  the  con- 
ferring of  the  right  of  citizenship  and  permission  to  marry 
were  made  dependent  on  the  ability  of  the  parties  to  repeat  , 
the  principal  portions  of  the  Catechism. 

All  goes  to  show  how  the  Heidelberg  Catechism  was 
regarded  in  the  Palatinate  as  the  immovable  foundation 
of  tlie  whole  Church  life.  It  stands  forth  practically  as  the  » 
proper  congregational  confession :  for  the  minister,  to  whom 
it  oiiercd  itself  always  as  the  measure  of  doctrine ;  for  the 
people,  on  whom  it  was  continually  urged  and  enforced  as 
the  common  scriptural  chart  of  salvation  for  the  whole 
Church.  If  the  catechism  should  be,  as  Nitzsch  strikingly 
remarks,!  "a  test  of  public  doctrine  and  public  confession, 
a  foundation  for  the  general  or  common  working  of  Chris- 
tianity," there  was  no  want  of  care  in  the  Palatinate  to 
make  this  true  of  the  Heidelberg  Catechism. 

"We  have  here,  however,  still  a  third  matter  to  notice. 
To  explain  and  keep  alive  the  Catechism,  the  ministers 
themselves  must  be  suitably  imbued  with  a  thorough  scien- 
tific knowledge  of  its  contents ;  and  for  this  there  was  no 
more  judicious  means  than  academic  lectures.  Printed 
works,  such  as  Olevianus  had  already  furnished  in  his  Firm 
Ground  of  Christian  Doctrine,  could  not  serve  the  same  pur- 

*  Rel.  Verf.  dei*  Reformirten  in  der  Unterpfalz,  pp.  92  and  93. 
I  By  an  order  of  the  year  1694.     See  Vieeordt's  Gesch.  d.  Reform,  in 
Baden,  ii.  p.  17. 

X  System  of  Christian  Doctrine,  I  2. 
128 


HISTORY    OF    THE    HEIDELBERG    CATECHISM. 

pose ;  for  tliere  could  be  no  certainty  of  their  general  use. 
Ursinus,  accordingly,  as  principal  of  the  Sapienz-College, 
with  the  first  introduction  probably  of  the  Catechism, 
opened  a  course  of  lectures  upon  it  in  the  Latin  language, 
which  he  continued  to  repeat  annually  there  till  the  year 
1577.  Out  of  this  grew  his  well-known  catechetical  work, 
which  went  through  several  editions  (ISTeustadt,  Geneva, 
Loyden),  and  M^as  enlarged  afterward  by  David  Parens.* 
In  the  same  way,  we  know,  Henry  Alting's  solid  commen- 
tary on  the  Catechism  was  based  ui:)on  such  lectures,  he.d 
by  him  in  the  first  half  of  the  seventeenth  century  at 
lleidelberg.t  We  may  assume,  therefore,  that  a  standing 
order  had  place  here ;  and  we  have  in  fact  the  testimony 
of  a  work  already  referred  to,"|  of  the  year  1780,  that  for- 
merly lectures  had  been  delivered  in  the  Sapienz-College 
daily  on  divinity,  and  "especially  on  the  Heidelberg 
Catechism."  How  late  this  regulation  had  continued,  it 
might  be  liard  to  determine;  most  probably  not  beyond 
the  middle  of  the  eighteenth  century.  As  long,  however, 
as  it  lasted,  it  was  a  principal  means,  undoubtedly,  for  giving 
the  Catechism  a  fast  hold  on  the  life  of  the  Church,  as  it 
served  to  show  also  the  extraordinary  importance  which 
was  attached  to  the  book  in  its  native  land. 

All  that  we  have  now^  brought  into  view  in  this  section 
shows,  in  the  clearest  manner,  Iioav  in  the  Church  of  the 
Palatinate  pains  were  taken  in  every  w^ay,  and  from  all 
sides,  to  give  the  Catechism  active  power  and  force,  as  the 
one  harmonious  and  abiding  ground  of  Christian  faith  and 
confession,  through  all  the  layers  of  society.  "We  may  doubt 
if  any  other  Catechism  has  ever  had  as  much  done  for  it 
in  this  respect  as  is  found  to  have  been  done  for  the 
Heidelbers:  Catechism. 


»  Altixg,  Hist.  Eccles.  Palat.  p.  19G. 

f  See  the  Preface  to  this  work  in  the  Amsterdam  edition  of  104G. 

\  Rel.  Verf.  der  Reformirten  in  der  Unterpfalz,  p.  237. 

129 


SKETCHES   FROM   THE 

III. 

THE    EIGHTIETH    QUESTION. 

A  peculiar  feature  in  the  history  of  the  Heidelberg  Cate- 
chism is  offered  to  our  view  in  its  eightieth  question.  This  it 
was  especially  which  called  forth  attacks  upon  it,  from 
different  sides,  and  at  times  even  threatened  its  continued 
use  in  the  Church  of  the  Palatinate ;  which,  however,  only 
served  again  to  increase  and  strengthen  the  zeal  of  the 
Reformed  in  its  favor.  Our  purpose  here  is,  neither  to 
blame,  nor  yet  to  justify  what  can  admit  of  no  full  defence: 
we  wish  only  to  explain  the  origin  and  course  of  the 
matter;  although  this  of  itself  must  involve  also  a  judg- 
ment. 

The  eightieth  question  occurs  in  connection  with  those 
which  treat  of  the  Lord's  Supper,  and  is  intended  to  state 
the  difference  between  it  and  the  Popish  mass.  The  differ- 
ence is  given  thus:  "The  Lord's  Supper  testifies,  that  we 
have  full  forgiveness  of  all  sins  by  the  one  sacrifice  of  Jesus 
Christ,  which  He  Himself  has  once  accomplished  on  the 
cross ;  and  that  by  the  Holy  Ghost  we  are  ingrafted  into 
Christ,  who  with  His  true  body  is  now  in  heaven,  at  the 
right  hand  of  God  His  Father,  and  is  to  be  there  wor- 
shipped. But  the  mass  teaches  that  the  living  and  the 
dead  have  not  forgiveness  of  sins  through  the  sufferings  of 
Christ,  unless  Christ  is  still  daily  offered  for  them  by  the 
priests ;  and,  further,  that  Christ  is  bodil}^  under  the  form 
of  bread  and  wine,  and  is  therefore  to  be  worshipped  in 
them."  So  far  the  matter  would  have  been  without  diffi- 
culty; it  is  an  altogether  objective  representation  of  the 
opposite  doctrines,  in  which  the  strongest  Catholic,  even  if 
he  might  object  somewhat  to  the  form,  could  find  nothing 
as  to  substance  wrongful  to  his  own  confession.  But  now,  at 
the  close,  came  a  consequence,  drav/n  from  the  statement 
going  before,  which  cut  deeper,  and  was  felt  to  be  a  just 
occasion  for  offence.     The  words  follow:  "and  thus  the 

130 


HISTORY   OF   THE    HEIDELBERG    CATECHISM. 

mass  at  bottom  is  nothing  else  than  a  denial  of  the  one 
sacrifice  and  passion  of  Jesus  Christ,  and  an  accursed 
idolatry."  And  with  these  words  it  is  that  the  subject 
here  before  us  is  concerned. 

There  is  first  a  question  of  criticism  belonging  to  it  to  be 
solved.  The  historian  of  the  Palatinate  Church,  IStruve,* 
affirms,  on  the  authority  of  the  learned  Alting,t  that  in  the 
first  edition  of  the  Heidelberg  Catechism  the  entire  eightieth 
question  was  wanting.  This  supposition,  however,  is  erro- 
neous, as  D.  L.  Wundt  has  already  made  clear  enough  by 
referring  to  copies  of  the  edition,  yet  extant,  in  which  the 
question  is  to  be  found.J  In  itself,  besides,  it  would  not  be 
likely  that,  with  the  strong  opposition  of  Frederick  III.  to 
Popery  and  Catholicism,  so  weighty  and  significant  a  point 
as  the  relation  between  the  Lord's  Supper  and  the  mass 
should  have  been  passed  over,  in  the  new  formulary,  with 
entire  silence.  For  the  prince  otlierwisc  improved  every 
opportunity  to  express  this  opposition  openly,  both  in  doc- 
trine and  worship.  But,  although  the  whole  question  is 
not  thus  an  addition  to  the  original  text,  the  conclusion  of 
it  just  quoted  is  so  without  a  doubt;  and  this  itself  again 
appears  to  have  been  brought  in,  not  at  once,  but  in  two 
different  gradations,  marking  a  corresponding  progress  of 
polemical  zeal.  First  there  was  only  the  proposition: 
"the  mass  is  at  bottom  nothing  else  than  a  denial  of  the 
one  sacrifice  and  passion  of  Jesus  Christ;"  then  came 
afterward  the  last  and  strongest  clause:  "and  an  accursed 
idolatry." 

There  is  found  in  Heidelberg— the  property  once,  proba- 
bly, of  the  Ministerial  Association  of  the  place— an  inter- 
leaved copy  of  "Kocher's  Catechetical  History  of  the  Re- 
formed Church,  Jena,  1794."  Here,  in  a  side  note  to  page 
251,  made  with  a  lead  pencil  by  some  unknown  but  seem- 


*  Pfiilzische  Kirchenhistorie,  p.  141. 

f  Hist.  Eccles.  Palat. 

X  Magnzin  f iir  pfiilz.  K.  Gcsch.  ii.  pp.  112  and  113. 


131 


SKETCHES   FROM   THE 

iiio;]}'-  competent  hand,  the  aiFarir  is  explained  in  the  fol- 
lowing manner:  "There  is  no  doubt  but  that  in  one  year, 
namely,  1563,  three  editions  of  the  Heidelberg  Catechism 
were  published  at  Heidelberg,  or  rather  some  leaves  were 
printed  tw^ice,  as,  for  example,  fol.  55,  on  which  occurs  the 
famous  eightieth  question.  In  the  first  edition  the  con- 
cluding words,  so  oifcnsive  to  the  Catholics:  'so  that  the 
mass  is,  &c.,'  were  not  present  at  all.  The  termination  of 
the  Council  of  Trent  in  this  year,  in  which  the  Protestants 
generally  were  anathematized  in  certain  of  their  doctrines, 
occasioned  the  Elector  Frederick  III.  to  have  the  words 
added:  'so  that  the  mass  is  at  bottom  nothing  else  than  a 
denial  of  the  one  sacrifice  and  passion  of  Jesus  Christ.' 
But  inasmuch  as,  after  this  second  edition  or  variation  also, 
still  other  provocations  wdiich  had  been  passed  at  the  Council 
of  Trent  became  known,  out  came  in  the  same  year  1563 
a  third  edition,  making  the  appendix  to  the  eightieth  ques- 
tion still  more  harsh,  as  it  now  stands.  I  have  had  both  the 
two  last  editions  in  my  hands,  and  have  gone  over  them 
carefully.  The  last  is  my  own."  So  far  the  unknown  anno- 
tator,  who  supports  his  view,  besides,  with  some  other  obser- 
vations; among  them  this  one  deserving  notice,  namely, 
that  the  Elector  Frederick  III.  had  himself  put  his  thoughts 
of  the  Council  of  Trent  on  paper,  and  that  the  manuscript, 
six  sheets  long,  in  which  ho  had  belabored  the  Assembly 
with  his  own  hand,  was  still  to  be  seen  in  1789. 

This  representation,  which  has  to  do  not  so  much  with 
three  different  editions  of  the  Catechism  belonging  to  the 
year  1563,  as  with  a  double  reprint  rather  of  only  a  single 
leaf  (fol.  55)  in  the  otherwise  unchanged  original  edition,* 

*  The  -work  "Rclig.  Vcrfassung  dcr  JRrf.  in  d.  Unterpfalz"  (Leipzig,  1780) 
gives,  pp.  119-122,  a  view  substantially  the  same  with  this,  only  that  it  sup- 
poses the  first  two  editions  of  the  Catechism  to  have  been  wholly  destroyed. 
This,  of  course,  is  conceivable  ;  but  it  is  hard  to  see  why  a  whole  edition  should 
be  destroyed,  when  it  concerned  only  a  short  addition  to  a  single  passage,  for 
which  the  reprint  of  a  single  sheet — nay,  of  a  single  leaf— would  have  been 
abundantly  sufficient. 
132 


HISTOnY   OF   TUB   HEIDELBERG    CATECHISM. 

I  am  tlio  more  inclined  to  receive  as  right,  inasmucli  as  it 
is  essentially  confirmed  by  the  before-named  D.  L.  Wnndt, 
a  good  judge  in  matters  of  this  sort.*  lie  himself  had 
likewise  the  so-called  second  edition,  which  belonged  to  the 
Ministerial  Association  of  Heidelberg,  before  his  eyes,  and 
mentions  also  that  it  had  at  the  close  the  following  words  : 
"What  was  overlooked  in  the  first  print,  in  particular  fol. 
55,  has  now  been  added  by  command  of  his  Electoral 
Grace." 

According  to  this  documentary  evidence,  then,  the 
polemical  addition  must  be  referred  at  once  to  Frederick 
III.  himself;  and  as  he  was  accustomed  often,  and  even  in 
his  ofiicial  acts,  to  use  against  Catholic  doctrines  and  usages 
such  terms  as  "abomination"  and  "idolatry,"  and  stronger 
expressions  still, f  the  tl«ng  is  altogether  internally  pro- 
bable. Even  the  milder  Otho  Henry  himself  had  previously 
allowed  a  similar  word  in  regard  to  the  mass,  in  the  Kirchen- 
ordnung  established  by  him  in  the  year  155G.|  How  much 
more  must  the  far  more  decided  Frederick  feel  himself  im- 
pelled this  way  !  As  regards,  moreover,  the  connection  with 
the  Council  of  Trent,  it  is  something  also  altogether  credible. 
Only  a  short  time  before  its  close  in  1563,  in  its  21st  and 
22d  sessions,  on  the  16th  of  July  and  the  ITtli  of  Septem- 
ber, 1562,  the  council  had  taken  up  again  the  subject  of  the 
Lord's  Supper,  and  had  not  only  afiirmed,  in  the  most  de- 
cided terms,  transubstantiation,  the  adoration  of  the  host, 
the  sacrifice  of  the  mass,  the  withdrawal  of  the  cup  from 
the  laity,  the  use  of  the  Latin  language  in  the  mass,  and 
what  else  goes  with  all  this,  but  had  laid  strong  anathemas 
besides  on  all  who  refused  to  receive  these  determinations 
as  true.  This  was  exactly  the  time  when  the  Heidelberg 
Catechism,  whose  introductory  order  is  dated  the  19th  of 
January,  1563,  was  going  through  the  press ;  and  it  is  quite 

*  In  Lis  Magazin  already  referred  to,  p.  11:]. 

f  As,  for  example,  on  Confirmation,  in  the  Kirchcnordnung,  p.  277,  Riohter. 
t  The  expression  ran:   "From  all  this  it  is  clear  that  there  is  much  error 
and  idolatnj  in  the  Popish  mass."     See  Struve's  Pj'ulz.  K.  Ilistorie,  p.  52. 

133 


SKETCHES    FROM    THE 

conceivable  that  rrcderiek  received  liis  first  knowledge  of 
the  last  weighty  decrees  of  the  council — which  could  not  fail 
to  be  repugnant  to  him  in  the  extreme — after  the  first  im- 
pression of  his  Catechism  was  already  struck  o&,  but  was  at 
once  excited  by  it  to  meet  the  Catholic  anathemas  with  a 
similar  game  on  his  own  side,  wliich  he  did,  then,  first 
with  some  moderation,  but  afterward,  provoked  perhaps 
by  further  information,  in  the  roughest  manner,  outbidding 
even  the  hard  word  of  his  predecessor.  Thus  would  we 
have  here  offence  against  offence,  the  violent  retaliation  of 
a  single  prince  against  the  solemnly  quiet,  but  none  the 
less  wounding,  damnatory  judgment  of  a  whole  vast  Church 
assembly — a  trait  from  the  image  of  an  age  involved  in 
sore  conflicts,  which  we  cannot  be  pleased  with,  but  which, 
as  things  then  stood,  it  is  not  harcj^for  us  to  understand. 

One  bent  only  on  defence  may,  indeed,  say :  The  con- 
clusion of  the  eightieth  question  was  nothing  more  than  the 
necessary  consequence  of  the  Reformed  stand-point,  over 
against  the  Catholic  adoration  of  the  host ;  but  what  is  a 
matter  of  conviction,  if  there  is  to  be  any  true  religious 
freedom,  it  must  be  proper  also  to  express  ;  and  Frederick 
did  this  just  in  the  language  of  a  time  which  was  every- 
where straightforward,  and  that  shrank  not,  also,  from  what 
was  sharp  and  severe.  But,  with  all  this,  we  are  bound  to 
distinguish  always,  where  and  for  whom  any  thing  is 
spoken.  It  holds  differently  with  a  dogmatic  compend 
and  with  a  book  for  the  3'oung  and  for  the  people  at  large. 
For  the  last  the  eightieth  question  went  in  its  polemical 
sharpness  too  far,  and  even  in  the  rough  dialect  of  its  age 
cannot  be  fully  excused. 

Frederick,  indeed,  when  he  ordered  the  off'ensive  addi- 
tion, had  no  thought  whatever  of  a  confessionally  divided 
population,  or  even  of  a  puritanic  state  in  the  modern 
style  ;  what  he  had  in  his  mind  rather  was  a  united  Evan- 
gelical Reformed  people,  whose  political  and  ecclesiastical 
constitution  should  be  of  one  mould.  And  if  it  had  turned 
out  and  remained  so,  the  matter  would  not  have  been  of  so 

134 


HISTORY   OF   THE   HEIDELBERG   CATECHISM. 

mucli  consequence.  But  there  remained  Catholics  in  the 
Palatinate ;  uaj,  there  came  in  Catholic  rulers  again,  with 
a  full  restoration  of  the  Catholic  worship  in  its  strictest  form. 
And  then,  of  a  truth,  the  concluding  clause  of  the  question 
became  a  serious  thing;  being  justly  open  to  reproach  as 
an  uncalled-for  and  gratuitous  oflence,  while  it  served  as  a 
welcome  occasion  also  for  assailing  the  Reformed  Church 
generally,  and  even  for  seeking  its  overthrow. 

lY. 

ASSAULTS  rPON  THE  HEIDELBERG  CATECHISM — ITS  VINDICATION 
AND  ESTABLISHMENT  IN  AND  ALONG  WITH  THE  PALATINATE 
CHURCH. 

In  the  existing  state  of  religious  parties,  it  was  to  be  ex- 
pected that  the  Heidelberg  Catechism  would  be  vigorously 
attacked  from  its  first  appearance.  So  it  happened  in  fact: 
first  on  the  strong  Lutheran  side.  Hesshus,  whom  the 
'Elector  had  dismissed  on  account  of  his  intemperate  zeal  for 
Lutheranism — the  exul  Christi,  as  he  chose  to  style  himself — 
issued  forthwith  a  "  True  Warning,"  in  which  nearly  every 
leading  doctrine  was  contradicted,  with  the  addition  of  a 
special  tirade  besides  on  the  "fanaticism  of  bread-breaking 
in  the  Lord's  SujDper."  Next  appeared  the  more  respect- 
able combatant  Matthias  Flacius,  with  his  ^^  Hefuiation  of 
a  small  CaUinistic  Catechism,'"  also  in  the  year  1563.  The 
"VVirtemberg  theologians  Brentz  and  Jacob  Andrea  came 
out  with  sharp  censures;  Laureutius  Albertus,  a  preacher 
on  the  Bhine,  endeavored  to  fortify  the  cities  Spire  and 
"Worms  against  the  virus  of  the  new  doctrines;  and  even 
the  Melanchthonian  divines  at  Wittenberg  put  forth  a  de- 
cidedly unfixvorable  "judgment" — a  fact  which  goes  against 
the  idea  that  the  Catechism  was  only  a  transcript  of  the 
Melanchthonian   scheme  of  doctrine.*      Nay,  the  matter 

*  Among  the  damaging  opponents  of  the  Catechism  is  to  be  mentioned  also 
a  certain  Francis  Balduin,  a  renegade  to  the  Roman  Church,  who  resided  in 
France.     See  Alting,  Hist.  Eccl.  Pal.  p.  192.     Stbuve,  p.  144. 

0  135 


SKETCHES    FROM    THE 

did  not  stop  with  the  theologians  simply,  and  their  battles 
with  the  pen ;  the  princes,  who  had  so  much  to  do  in  those 
times  with  Church  affairs,  also  took  it  in  hand.  The  Lu- 
theran neighbors  of  Frederick,  in  particular,  the  Elector 
"Wolfgang  of  Zweibriicken,  Duke  Christopher  of  Wirtem- 
berg,  and  the  Margrave  Charles  11.  of  Baden,  expressed 
their  earnest  concern  for  his  apostasy  from  the  Lutheran 
faith,  and  its  consequences.  Against  those  who  assailed  the 
Catechism  with  the  pen  stood  forth  in  its  defence  the  Hei- 
delberg theologians,  in  particular  Ursinus,who  had  been  so 
largely  concerned  with  its  preparation;  who  was  supported, 
however,  by  the  whole  theological  faculty,  in  an  apology 
published  in  the  year  1564.  To  meet  the  princes,  Frederick 
himself  came  forward  as  the  manly  champion  of  his  own 
work.  He  did  so,  above  all,  as  is  well  known,  after  other 
occasions,  at  the  Diet  of  Augsburg  in  1566,  with  such  effect 
that  he  not  only  gained  the  highest  praise  from  the  princes 
for  his  personal  piety  and  honesty,  but  secured,  with  the 
Catechism,  freedom  also  for  his  whole  reformatory  work  ;* 
so  that  he  was  subject  to  no  further  molestation.  Here  it 
was  especially  that  the  illustrious  prince  not  merely  saved 
his  Catechism,  but  by  his  readiness  for  every  sacrifice,  even 
to  parting  with  life  itself,  in  its  behalf,  consecrated  it  with 
that  inward  sanction  of  whose  significance  we  have  spoken 
before. 

Stronger,  more  persistent,  and  more  effective  than  these 
Lutheran  attacks  was  the  opposition  of  the  Catholics.  On 
this  side  the  whole  book  was  repulsive ;  but  the  eightieth 
question  operated  perpetually  as  a  special  provocation.  Here 
also  the  hostility  to  it  soon  took  a  very  practical  form, 
inasmuch  as  nothing  less  was  proposed  than  its  suppression 
and  destruction.  Literary  combatants,  indeed,  presented 
themselves  here  also,  as  Koppenstein  in  the  year  1621,  and 


*  AtTiNG  says  :    "Decretum:  etsi  Palatini  elqctoris  peculiaris  sit  sententia 
de  S.  Coena,  non  tamen  propter  istum  dissensum  damnandum  aut  a  societate 
Augustanae  Confessionis  excludendum  esse."     Hist.  Eccl.  Pal.  p.  202. 
136 


iriSTOllY    OP    THE    HEIDELBERG    C'TECIirSM. 

Kittmaycr  m  the  beginning  of  tlie  ciglitcciitli  century;  but 
what  was  done  in  tlie  way  of  actual  interference,  mainly 
under  the  influence  of  tbe  Jesuits,  was  more  important.  The 
utterance  of  a  Catholic  dignitary  reveals  the  temper  which 
prevailed  in  this  respect  in  high  circles.   ^Yh.Cl^  the  army  of 
the  League,  under  Tilly,  had  taken  Heidelberg,  in  the  year 
1622,  the  Pope's  nuncio  Montorio,  in  his  report  to  Rome, 
spoke  of  it  as  a  cause  for  joy  that  in  the  same  city  from  which 
the  norm  of  the  Calvinists,  the  Heidelberg  Catechism,  had 
proceeded,  "  the  holy  mass  henceforth  would  be  celebrated, 
and  the  true  faith  spread  abroad."*     And  when  in  the  year 
1G85  the  Catholic  line  Pfalz-]Sreuberg   succeeded   to    the 
government  of  the  Palatinate,  the  war  against  the  work, 
especially  after  Lenfant  came  out  in  1688  with  his  book' 
''The  Innocence  of  the  Heidelberg  Catechism;' \  assumed  a  con- 
tinually more  and  more  earnest  character,  until  at  length 
the  third  Catholic  Elector,  Charles  Philip,  v/as  prevailed 
upon,  in  the  year  1719,  to  attempt  its  suppression  altogether. 
For  a  long  time  previously  it  had  been  insisted  that  a 
book^  using   such    strong   language   against   the    Catholic 
doctrine,  in    a   land  of  mixed   religious   confessions,  and 
under  Catholic  rulers,  was  wholly  unallowable;  and  when 
now  in  the  year  1719  a  new   edition  of  the    Heidelberg 
Catechism  appeared,  bearing  the  Elector's  coat  of  arms  on 
the  title-page,  v/ith  the  words  underneath,  '' By  order  of  his 
Electoral  Serene  Highness"  and  a  notitication  of  the  ''Elec- 
toral Privilege;'  the  thing  was  held  up  to  the  prince  as  an 
outrage  upon  his  person  and  dignity  not  to  be  endured. 
The  consequence  was  that  on  the  24th  of  April,  1719,  he 
issued  several  orders,  in  virtue  of  which  all  copies  of  the 
Heidelberg  Catechism  containing  the  eightieth  question— 
and  there  were  no  others— were  to  be  forthwith  confis- 
cated, none  to  be  given  out  under  a  penalty  of  ten  florins, 


*See  ViEBORDT,  Gesch.  d.  Ref.  in  Baden,  ii.  p.  1G9. 

t  The  work  wns  written  in  the  French  language,  and  had  the  title  :  U Inno- 
cence du  Calechisme  de  Heidelberg. 

137 


SKETCHES    FROM    THE 

and  the  use  of  the  book  thenceforward  generally  in  churches 
and  schools  to  be  severely  punished.  This,  in  connection 
with  other  oppressions,  especially  the  violent  transfer  of 
tlie  Church  of  the  Holy  Ghost  in  Heidelberg,  led  to  an 
active  controversy,  in  which  foreign  Reformed  powers, 
with  England  and  Prussia  at  their  head,  came  vigorously 
to  the  help  of  their  brethren  in  the  Palatinate;  while  the 
clergy  stood  up,  perseveringly  at  least,  if  not  always  with 
as  much  resolution  as  could  have  been  wished,  for  the 
same  cause,  at  home.* 

The  ruling  points  insisted  upon  in  the  controversy  by 
the  Reformed — aside  from  the  easily  explained  circum- 
stance of  the  Electoral  coat  of  arms  and  privilegef — were 
in  substance  as  follows.  The  eightieth  question  contains 
no  condemnation  of  persons,  but  only  of  doctrine;  but 
if  Catholics  may  condemn  Protestant  doctrines,  as  in  the 
Tridentine  decisions  and  elsewhere,  Protestants  cannot 
consistently  be  refused  the  same  right  in  regard  to  Catholic 
doctrines.  On  Reformed  principles,  the  adoration  of  the 
host,  particularly  beyond  its  sacramental  use,  could  not  be 
looked  upon  as  any  thing  else  than  idolatry;  it  is  an  error 
of  public  worship,  which  is  more  dangerous  than  an  error 
of  the  understanding,  and  should  it  be  forbidden  to  speak 
of  it  as  it  appears,  there  would  be  no  real  freedom  of  reli- 
gion and  conscience ;  for  it  belongs  to  this,  necessarily,  that 
one  should  be  allowed  to  confess  his  convictions  and  their 
consequences  before  all  men.  But  now^,  by  imperial  pacifi- 
cation and  decree,  especially  since  the  Peace  of  Westphalia, 
religious  freedom  was  as  fully  assured  to  the  Reformed 
Church  as  to  the  rest  of  the  alliance  of  the  Augsburg 
Confession,  and  the  Heidelberg  Catechism  was  one  of  the 
most  generally  received  symbols  of  the  Reformed,  the  con- 


*  The  entire  controversy  is  given  at  large,  with  interesting  public  papers, 
in  Struve's  Pfalz.  K.  Historie,  pp.  13G8-1468. 

f  The  whole  affair  could  be  referred  to  the  bookseller,  who  was  a  Catjiolic, 
and  seems  simply  to  have  followed  a  standi'Eg  usage. 
138 


HISTORY    OP    THE    HEIDELBERG    CATECHISM. 

fessional  basis  in  particular  of  tlic  Clmrcli  in  the  Palati- 
nate. She  could  not,  then,  be  required  to  change  it.  Nay, 
she  had  no  right  to  do  so  if  she  would,  since  the  Cate- 
chism belonged,  as  their  common  property,  to  all  the  Re- 
formed Churches.  Should  she  still  do  it,  however,  not- 
withstanding this,  it  would  be  only  to  confess  that  she  had 
been  teaching  before  something  scandalous,  untrue,  and 
disgraceful.  These  representations — assisted,  it  is  true,  by 
other  more  telling  motives — gained  at  last  their  end.  By 
an  Electoral  rescript  of  the  16th  of  May,  1720,  in  the  first 
phice,  the  Catechism  was  conditionally  allowed  again,  and 
soon  after  its  freedom  was  in  practice  fully  restored.* 
From  this  time  on  there  was  no  renewal  of  direct  hostility 
against  it,  although  here  and  there  an  occasional  war-cry 
was  lifted  up,  on  the  part  particularly  of  the  Jesuits,  and 
in  other  respects  the  licformcd  Church  in  the  Palatinate 
had  often  to  contend  with  heavy  difficulties  and  straits. 

"While  battle  was  thus  maintained  for  and  against  the  Hei- 
delberg Catechism,  particularly  in  its  native  land,  from  the 
time  of  its  first  appearance,  it  ran  a  victorious  course  of  ac- 
hnoidcdgment,  such  as  few  other  books  of  the  sort  have  had, 
throughout  a  large  portion  of  the  Christian  world,  A  speak- 
ing evidence  of  this  appears  at  once  in  the  numerous  transla- 
tions which  in  long  succession  fell  to  its  lot.  Not  onl}'  was  it 
soon  translated  into  the  dead  languages,  as  into  the  Latin — 
on  order  from  the  Elector — by  Joshua  Lagus  and  Lambertus 
Pithopaiis,  into  Greek  by  the  celebrated  philologist  Syl- 
burg,  and  by  some  one  even  into  Hebrew  itself:  there 
were  versions  of  it  also,  far  and  wide,  into  living  tongues 
— Dutch,  French,  English,  Italian,  Spanish,  Polish,  Hunga- 

*  I  cannot  understand  how  Niemcyer,  in  the  preface  to  his  edition  of  the 
Reformed  Confessions,  p.  61,  allows  himself  to  say:  "From  this  time  on 
the  hard  expressions  in  the  eightieth  question  were  left  out  or  softened."  I 
have  before  me  an  edition  of  the  Catechism  which  was  printed  1736,  at 
Heidelberg,  "after  collation  with  old  copies,"  and  here  the  eightieth  question 
stands  in  full.  But  this  edition  falls  within  the  reign  of  Charles  Philip;  foi 
his  death  did  not  take  place  till  1742. 

139 


SKETCHES    FROM    THE 

rian,  Modern  Greek,  Arabic,  Singalese.  But  the  higli  esti- 
mation of  the  Catechism  appears  still  farther  from  the 
fact  of  its  wide  reception  and  use.  The  Synod  of  Wesel 
ordered  its  use  in  1568,  that  of  Embden  in  1571;  in 
Switzerland  it  was  introduced,  particularly  in  Bern,  St. 
Gall,  and  Schaffhausen;  so  along  the  Lower  Rhine — Hesse, 
Brandenburg,  Anhalt — and  in  Hungary;  with  the  Dutch 
it  travelled  into  their  colonies — as,  for  example,  to  the 
Cape  of  Good  Hope;  with  the  Reformed  emigration  from 
the  Old  World  over  to  the  Free  States  of  America ;  and, 
even  where  it  came  not  formally  into  use,  as  in  the  Re- 
formed Churches  of  France  and  England,  it  was  dignified, 
at  least,  with  the  highest  honor  and  respect.  It  is  known, 
moreover,  that  it  w^as  declared  to  be  of  symbolical 
authority  by  the  S^-nod  of  Dort  in  1G18;  and  altogether 
it  would  be  hard  to  name  any  one  else  of  the  numerous 
Reformed  symbols  whose  confessional  authority  has  been 
so  widel}^  felt  and  acknowledged  as  that  of  the  Heidelberg 
Catechism.* 

All  this,  however,  reacted  necessarily  on  the  estimation 
in  which  the  formulary  was  held  by  its  native  Church, 
causing  it  to  appear  more  precious  always  in  her  eyes. 
If  it  had  been  in  the  beginning  the  fountain-head  of  her 
inward  life,  it  became  pre-eminently  besides,  in  the  course 
of  time,  her  outward  honor  and  pride,  the  most  power- 
ful means  by  which  she  made  her  influence  felt  on  other 
Churches,  and  the  most  effectual  bond  of  her  fellow- 
ship with  the  holders  of  the  Reformed  faith,  generally, 
in  Germany  and  throughout  the  world. t  ^ay,  it  came  to 
something  yet  more  than  this.      The  public  legal  rights, 

■""  The  ooly  one  to  be  compared  witli  it  in  tliis  view  would  be  the  Second 
Helvetic  Confe-'tsion,  which,  liowever,  in  tlie  nature  of  the  case  could  not  come 
into  the  same  popular  use. 

f  With  reason  Alting,  in  his  Hist.  Eccl.  Palat.  p.  191,  says  of  the  Kirchen- 
ordnung  of  Frederick  III.  and  the  Catechism  :   "  lliE  bases  erant  ac  funda- 
menta  Ecclesias  Palatinae,  haec  vincula  conjunctionis  ejus  cum  aliis  Ecclesiis, 
Gallicis,  Helveticis,  Bel^icis."     But  this  holds  mainly  of  the  Catechism. 
140 


HISTORY   OP   THE   HEIDELBERG   CATECHISM. 

also,  of  tlie  Reformed  Churcli  in  tlio  Palatinate  depended 
on  the  Heidelberg  Catechism.  Wlien  these  were  re- 
stored to  her  by  the  Peace  of  Westiihalia,*  she  not  only 
regained  her  church  property,  but,  above  all,  had  secured 
to  her  at  the  same  time  the  right  of  pursuing  her  ends  in 
the  way  of  her  own  original  church  order.  One  most 
essential  part  of  this  order,  however,  was  the  Heidelberg 
Catechism ;  and  the  right  thus  guaranteed  to  her  of  using 
it  untrammelled  and  unabridged  was  specially  appealed 
to,  in  fact,  against  the  proposed  oppression  of  Charles 
Philip.  But  the  right  of  living  according  to  her  own 
order  involved  for  the  Church,  at  the  same  time,  the  duty 
of  doing  so;  and  this  duty  extended  itself,  of  course,  to 
what  was  the  weightiest  arrangement  in  the  original 
church  sj^stem  of  the  Palatinate,  the  use,  namely,  of  the 
Heidelberg  Catechism,  and  a  continued  adherence  to  its 
principles.  Only  as  the  Church  remained  true  to  this 
duty  could  she  lay  claim  properly  to  its  corresponding 
right. 

Thus,  all  things  wrought  together,  causing  the  Heidel- 
berg Catechism  to  take  deep  and  strong  root  in  the  Church 
of  the  Palatinate :  the  inward  excellence  of  the  book 
itself  and  outward  arrangements  in  its  favor,  threatening 
assaults  and  their  successful  repulse,  motives  of  piety  and 
grounds  of  legal  right.  For  nearly  three  hundred  years  it 
was  seen  lifted  up  as  the  standard  of  this  Church,  with 
such  authority  as  has  hardly  been  exercised  by  Luther's 
Catechism  over  any  Lutheran  land.  The  time  came  not- 
withstanding, however,  when  even  in  the  Palatinate  itself  i 
it  was  cast  aside  like  an  antiquated  piece  of  ancestral  furni-  ; 
ture,  and  given  up  freely  and  without  force. 

*  See  Imirumeni.  Pads  Weslpkal,  art.  iv.  H  5,  6,  19;  art.  v.  ^  31. 

141 


SKETCHES   FROM   THE 


V. 


DOWNFALL  OF  THE  HEIDELBERG  CATECHISM  IN  THE 
PALATINATE. 

On  till  toward  the  close  of  tlie  eigliteentli  century  tlie 
Heidelberg  Catechism  stood  in  full  force,  for  all  religious 
instruction,  within  the  Eeformed  Church  of  the  Palatinate. 
From  that  time  its  credit  begins  to  wane;  the  sphere  of  its 
use  grows  continually  smaller,  and  scarcely  thirty  years 
pass  before  it  is  banished  from  church  and  school  alto- 
gether.    The  causes  and  the  course  of  this  revolution  it 

o 

cannot  be  without  interest  now  to  consider. 

All  conceivable  arrangements,  as  we  have  seen,  were 
devised  from  the  first  for  upholding  the  credit  of  the 
Heidelberg  Catechism  in  the  Church  of  the  Palatinate. 
Still  the  Reformed  Church  in  general  always  held  itself 
somewhat  more  free  than  the  Lutheran  in  regard  to  the 
authority  and  use  of  symbolical  books.  She  had,  for 
example,  no  sworn  engagement.  Her  care  thus  was  rather 
for  the  inw\ard  habit  and  posture  of  the  clergy  in  regard  to 
received  doctrines  and  their  authority.  ISTow,  there  was  not 
w^anting  in  the  Palatinate  also,  through  all  this  time,  a 
specific  confessional  spirit.  But  inasmuch  as  it  had  been 
kept  up  mainly  through  the  tradition  or  present  sense  of 
wrong  suft'ered  under  Catholic  government,  and  out  of 
rivalry  with  the  Lutherans,  it  came  to  possess  a  very 
external  character.  There  was  much  jealousy — and  often, 
indeed,  w^ith  good  cause  —  for  ecclesiastical  rights  and 
privileges,  but,  along  with  this,  the  utmost  indifference 
for  the  most  part  toward  all  that  pertained  to  the  proper 
life  of  the  Church. 

For  it  was  now  the  time  also  when  Baiionalism  was  gain- 
ing more  and  more  general  sway  in  Germany.  This  way 
of  thinking,  which  had  no  measure  for  the  things  of 
relio-ion  other  than  common  understandins*  and  moral 
utility,  and  which  in  its  fancied  illumination  looked  down 

142 


HISTORY    OF    THE    HEIDELBERG    CATECHISM. 

witli  contempt  on  tlic  theological  darkness  of  previous  cen- 
turies, gained  entrance  also,  of  course,  into  the  Palatinate. 
Here,  however,  it  soon  found  itself  at  wide  variance  with 
the  Heidelberg  Catechism,  which  proved  oft'ensive  to  it,  we 
may  he  sure,  not  simply  by  its  characteristic  theology,  but 
by  the  whole  positive  tone  of  its  faith  —  its  evangelical 
doctrine  in  general.  There  was  no  longer  any  living  point 
of  contact  with  it,  and  so  no  power  to  understand  it.  This 
inward  estrangement  was  followed  then  by  outward  renun- 
ciation, still  more  readily  than  this  happened  with  similar 
cases  in  the  Lutheran  Church — not  simply  because  there 
was  among  the  Reformed  in  general  a  greater  amount  of 
freedom  in  such  things,  but  because  in  the  Palatinate 
particularly  there  prevailed  at  the  time  such  a  laxness  of 
church  government  as  had  place  perhaps  nowhere  else. 

The  Heidelberg  theologians,  in  the  second  half  of  the 
last  century— J.  Vundt  (^11771),  Biittinghausen  (tl786), 
Heddiius  (tl795),  and  others — stood  not  yet,  indeed,  in 
open  opposition  to  the  symbolical  church  doctrine;  they 
sought  only  to  soften  it  to  a  universalist  sense.  But  thejj 
were  for  enough,  at  the  same  time,  from  espousing  the  cause 
of  positive  Christianity  with  any  such  faith  and  courage  as 
in  the  neighboring  laud  of  Swabia  had  been  disjDlayed  in 
its  behalf  by  Bengel  and  Oetinger,  or,  later,  by  Storr  and 
his  followers.  ^Many  students  besides  from  the  Palatinate 
attended  the  universities  of  Xorthern  Germany — Halle  and 
Jena  particularly — and  brought  home  with  them  neological 
views,  which,  meeting  there  no  fii'm  spiritual  barrier,  soon 
spread  themselves  far  and  wide.  An  advanced  representa- 
tive of  tliis  tendency  appears,  toward  the  close  of  the  last 
and  at  the  beginning  of  the  present  century,  in  the  person 
of  the  highly-gifted  and  widely-active  pastor  and  church- 
counsellor  J.  F.  Mieg,  of  Heidelberg,  who  was  in  his  time 
the  most  influential  Reformed  minister  in  the  Palatinate. 
To  him  is  due  mainly  the  new  Palatinate  Hymn-Book, 
which  made  its  appearance  in  1785,  and  in  which  we  have 
already  a  spirit   most  decidedly  opposed  to  that  of  the 

143 


SKETCHES    FROM    THE 

Heidelberg  Catecliism.  Tliis  same  spirit,  liowever,  in  its 
iinliindered  progress,  must  necessarily  seek  to  make  an  end 
also  of  the  other  religious  formularies  which  had  been  pro- 
duced by  the  early  life  of  the  Church.  There  came  in  a  great ) 
liturgical  waywardness,  under  the  influence  of  which  the  I 
old  iScripture-fraught  services  were  exchanged  for  other 
prayers  and  forms — those  iu  particular  of  ZoUikofer;  and 
finally  the  destructive  movement  reached  also  the  richest 
legacy  from  the  hands  of  Frederick  the  Pious,  the  Heidel- 
berg Catechism. 

In  this  case,  nevertheless,  it  is  necessary  to  distinguish 
two  different  spheres  of  instruction,  that  for  children  and 
that  preparatory  to  confirmation.  For  the  instruction  of 
children,  with  some  exceptions,  the  Heidelberg  Catechism  i 
in  its  shortest  form  was  retained  till  the  time  of  the  Union, 
when  it  was  entirely  done  away  with,  having  at  first  no  ( 
other  substitute  than  a  manual  of  Scripture  sentences.  In 
the  most  important  department  of  religious  teachiug,  on 
the  other  hand,  that  preparatory  to  confirmation,  it  had 
lono'  before  a'one  into  disuse,  both  in  its  smaller  and  larger 
forms;  universally,  Ave  may  say,  after  the  general  preva- 
lence of  Eationalism  at  the  close  of  the  last  century.*  In 
place  of  it,  use  was  made  of  what  were  called  pastoral 
manuals;  each  pastor  formed  for  himself,  as  he  thought 
best,  his  own  rule  or  })lan  of  instruction;  and  it  may 
easilv  be  supposed  that  these  productions,  according  to  the 
tlieology  of  the  pastors,  would  not  only  differ  much  among 
themselves,  but  be  also  of  very  difi'erent  worth.  Such  a 
pastoral  manual  was  the  '-Guide  to  Religious  Instruction 
for  Children  of  Tender  Age,"  which  had  the  Heidelberg 


*  Traces  of  the  actual  setting  aside  of  the  Heidelberg  Catechism,  and  of  a 
still  wider  disposition  that  way,  appear  as  far  back  as  1780  in  a  work  of  that 
year  on  the  ecclesiastical  condition  of  the  Reformed  in  the  Lower  Palatinate, 
pp.  126,  127.  According  to  what  is  stated  there,  the  Catechism  must  have 
been  much  more  strictly  retained  in  the  cities  than  in  the  country.  The 
author  himself  is  willing  to  allow  its  symbolical  authority,  but  would  prefer 
having  a  different  manual  of  instruction. 
144 


HISTORY    OF    THE    lIEIDELBEPa;    CATECHLSM. 

pastor  Amadeus  Bolimc  for  its  autlior,  about  tlie  year  1790, 
and   passed   afterward   frequently   tlirougli   the  "^press.     It 
acquired  great  credit,  and  soon  came  into  pretty  general 
use  for  schools  and  classes  preparing  for  conlirmation.* 
"What  its  character  was,  however,  we  may  see  at  once  from 
the  first  question:  "AVhat  is  Grod?"     Answer:  "The  first 
cause  of  all  things."     Compare  this  first  question  with  the 
first  of  the  Heidelberg  Catechism  concerning  the  "only 
comfort  in  life  and  death,"  and  there  cannot  be  a  moment's 
doubt  as  to  the  relation  between  the  old,  which  was  to  be 
given  up,  and  the  new,  which  was  to  be  substituted  in  its 
place.     A  w-eak,  spiritless  fabrication  of  the  day,  instead 
of  a  work  of  solid  historical  force  and  power;  and,  alono- 
with  this,  instead  of  the  order  v/hicli  Frederick  III.  had 
established  in  this  sphere,  almost  total  church  dissolution ! 
There  were  still,  however,  among  the  Palatinate  minis- 
ters of  the  time,  earnest  and  pious  men  also,  who  were  sorely 
pained  with  this  state  of  things,  and  wore  not  afraid  to 
express  their  feelings  in  regard  to  it.     Among  these  is  to 
be   named   above   all  J.  F.  Abegg,  professor  of  theoloo-y 
finally,  and  pastor  of  the  Church  of  the  Holy  Ghost  la 
Heidelberg,  as  the  noblest  representative  of  the  Eeformed 
spirit  in  the  Palatinate  during  the  first  half  of  the  present 
century.f     For  this  worthy  man  the  Ileid^'lberg  Catechism 
precisely,  wliich  he  folloAved  in  his  teaching  from  1704,  had 
proved  the  ricliest  mine  of  Christian  knowledge  and  the 
entrance  to  scriptural  truth.     He  wrote  also,  in  the  year 
1806,  an  article  in  the  Studien  of  Daub  and  Kreuzer,  in 
which  he  pays  it  a  handsome  tribute,  and  indicates  at  the 
same  time  what  was  then  the  existing  state  of  things,  in  a 
very  characteristic  manuer.|    Abegg  assumes  here  that  the 

*  Wliat  is  here  said  is  given  partly  from  mj'  own  recollections,  and  partly 
from  communications  kindly  made  to  me  by  older  ministers  in  the  Palatinate. 

t  He  dieil  18i0.     See  my  Character  of  Abcjg  iu   the  Theol.  Stud,  u    Ki-it 
1841,  pp.  515-0.51. 

X  See  the  work  for  ISOfi,  ii.  pp.  112-140.     The  article  is  on  the  }[cans  of 
Religious  Culture  in  the  Protestant  Church. 


SKETCHES    FROM   THE 

clorgy  were  under  an  historical  and  legal  obligation  to  use 
the  Catechism  with  fidelity,  though  not  blindly,  and  por- 
trays with  affectionate  interest  the  merits  of  the  book, 
"  whose  utterances  express  so  powerfully  and  triumphantly 
the  confident  feelings  of  the  pious."  Then  he  comes,  how- 
ever, on  the  question:  IIow,  after  all,  the  better  member- 
ship of  the  Church  might  stand  affected  toward  the  Cate- 
chism? This  he  had  taken  all  pains  in  various  ways  to 
understand,  and  seemed  always,  he  says,  to  hear  this 
answer:  "Take  not  from  us  the  book  of  trust  and  love, 
the  friend  and  comforter  of  our  fathers!  Though  it  have 
already  something  of  an  old-fashioned  look,  and  may  seem 
to  favor  also  some  worn-out  notions,  still  thrust  it  not 
away!  .  .  .  Every  other,  compared  with  it,  is  for  us  a 
stranger;  to  this  our  hearts  open  with  confidence  and  love, 
and  in  communion  with  it  find  their  nearest  approach  to 
Jesus  Christ,  the  author  and  finisher  of  our  faith." 

From  all  this,  two  things  become  very  plain:  first,  that 
at  this  time  (about  1806)  there  were  ministers,  probably 
quite  a  number  of  them,  wlio  had  already  either  given  up 
the  Heidelberg  Catechism  altogether,  or  at  least  were 
strongly  inclined  to  do  so ;  secondly,  however,  that  among 
those  "who  belonged  still  in  reality  to  the  Church"  were 
found  also  not  a  fcAV  who  clung  to  it  with  aftection  and 
good  faith  and  would  not  hear  of  its  being  set  aside.  But, 
as  time  went  on,  the  number  of  these  last  declined,  the 
voice  of  piety  died  away,  and  the  reigning  spirit  of  the  age 
became  too  strong  not  to  fulfil  its  course  at  last  in  the 
entire  abrogation  of  the  Catechism. 

yi. 

REVIVAL    OF   THE   HEIDELBERG   CATECHISM   IN  NEW  FORM. 

In  the  year  1803,  the  Palatinate  east  of  the  Ehine  was 
incorporated  into  what  was  known  soon  after  as  the  Grand 
Duchy  of  Baden.  The  Reformed  part  of  its  population 
came  in  this  way  into  the  composition  of  a  state,  in  which 

146 


HISTORY    OF   THE   HEIDELBERG    CATECHISM. 

on  tlie  Protestant  side  the  Lntliorans  formed  a  considerable 
majority;  and  there  arose  now  very  naturally,  along  with 
the  wish  for  the  closest  possible  political  union,  a  desire  to 
cfleet  also  an  ecclesiastical  conjunction  of  the  two  Protest- 
ant Confessions.  The  excellent  Grand  Duke  Charles  Fre- 
derick— led,  however,  not  by  state  policy  alone,  but  also 
by  an  upright  evangelical  heart  devoted  with  fatherly  inte. 
rest  to  the  welfare  of  his  country — took  the  preparatory 
steps  for  the  purpose;  and  under  his  second  successor, 
Grand  Duke  Louis,  with  the  co-operation  of  a  General 
Synod  convened  for  this  end,  the  union  of  the  Lutherans 
and  the  Reformed  in  Baden  into  one  evangelical  Protestant 
Church  was  in  the  year  1821  actually  carried  into  effect. 
This  is  not  the  place  to  consider  the  worth  of  that  fact:  we 
coniine  ourselves  at  present  to  its  bearing  in  particular  on 
the  Heidelberg  Catechism. 

Inasmuch  as  the  Union  in  Baden  was  not  simply  one 
of  church  government,  but  looked  to  doctrine  also,  along 
with  worship  and  constitution,  and  for  this  a  set  form  was 
framed  at  large  in  regard  to  the  main  matter  of  difference, 
the  Lord's  Supper,  there  could  be,  of  course,  no  further  use 
of  the  two  Confessional  Catechisms,  either  Luther's  or  that 
of  Heidelberg — at  least  not  in  their  original  form.  They 
were,  indeed,  along  vrith  the  Augsburg  Confession,  recog- 
nized still,  in  "their  heretofore  acknowledged  normative 
character,"  as  symbolical  books  of  the  United  Church;* 
but  as  "forms  of  instruction  in  church  and  school"  they 
were  expressly  and  formally  put  out  of  use.f  It  would  be 
wrong,  however,  so  far  at  least  as  the  Heidelberg  Cate- 
chism is  concerned,  to  make  the  Union  alone  responsible 
for  its  being  set  aside.  We  have  seen  that  the  Reformed 
in  the  Palatinate  had  themselves  already  turned  their  back 
almost  entirely  on  their  Catechism.  The  Union  only  gave 
the  force  of  law  and  regulation  here  to  what  was  already 


*  Unionsui'kundc,  §  2. 

f  Unionsurkundc.     App.  4,  §  3. 

147 


SKETCHES    FROM   THE 

an  existing  fact.  It  is  not,  in  this  case  at  least,  tlien,  to  be 
charged  with  the  throwing  away  of  an  aiicestral  inherit- 
ance of  faitli.  On  the  contrary,  looking  at  the  matter 
rightly,  we  nKist  say  rather  that  by  it  iirst  the  foundation 
has  been  laid  for  a  movement  once  more  in  the  opposite 
2:)0sitive  direction.     And  this  in  the  following  manner. 

The  committee  appointed  by  the  consolidating  General 
Synod  on  the  snlyect  of  a  manual  of  instruction  [Lehrbuch- 
Commissio)i),  among  the  most  conspicuous  members  of 
which  were  found  the  Iloidelberg  theologians  Daub  and 
Schwarz,  had  most  decidedly,  as  the  w^holo  theological 
character  of  these  worthy  men  of  itself  implied,  this  con- 
ception of  the  Union,  that  it  was  not  simply  to  dispose  of 
the  existing  doctrinal  differences  by  declaring  them  indif- 
ferent and  so  setting  them  aside,  but  must  before  all  pre- 
sent and  establish  something  positive.  "Xot  in  the  indefi- 
nite," they  say  in  their  report,  "not  in  an  indifferentistic 
nothing,  is  the  Union  to  complete  itself,  but  on  the  ground 
of  positive,  evangelical,  churchly  Christianity."  It  was 
proposed,  accordingly,  to  provide  a  manual  of  instruction, 
in  which  "the  Augsburg  Confession  held  in  common,  and 
the  Confessional  Catechisms  belonging  severally  to  the 
two  Churches,  that  of  Luther  and  the  Heidelberg,  should 
flow  together  and  work  in  conjunction."  In  this  sense 
also  the  General  Synod  framed  their  resolution.  They 
proposed  to  have  a  Catechism  wdiich  should  be  formed 
"on  the  ground  of  the  previous  Catechisms,"  and  which 
should  possess — as  the  Heidelberg  did  so  decidedly — the 
"character  of  a  confessional  book."* 

'No  Catechism  of  this  sort,  however,  was  at  once  pro- 
duced. On  the  contrary,  from  circumstances  which  it 
would  carry  us  too  far  here  to  explain,  a  manual  was 
brought  in  from  the   year  1830,   in  which  precisely  the 

*  The  fullest  information  in  regard  to  the  whole  matter  may  be  had  from 
the  transactions  of  the  Baden  General  Synod  of  1855,  according  to  oflScial 
report,  Carlsruhe,  1856,  i.  pp.  195-339.     In   regard  to  the   particular  point 
here  noticed,  see  pp.  210-215. 
143 


HISTORY    OF    THE    nEIDELBERG    CATECHISM. 

qualities  now  descril)e(I  were  plainly  not  to  bo  found,  and 
which,  besides  lacking  all  church  spirit,  was  also  neither 
fully  scriptural  nor  truly  popular.  But  this  formulary  was 
not  able  to  maintain  its  ground.  Even  from  its  firet 
appearance  it  met  sharp  opposition,  on  the  part  of  at  least 
a  small  number  of  faithful  ministers;  and  in  the  course  of 
the  following  twenty  years,  during  which  a  cheering  re- 
vival of  Christian  life  and  Church  feeling  took  place  in 
our  land  also,  the  disposition  to  reject  it  became  continu- 
ally  stronger  and  more  general,  till  it  was  found  to  be 
finally  an  acknowledged,  urgent  necessity  to  have  the 
whole  matter  in  some  way  changed. 

It  came  to  pass  thus — since  a  simple  restoration  of  the 
old  Catechisms  was  out  of  the  question,  as  implying  no- 
thing less  than  a  dissolution  of  the  Union — that  there  was 
a  return  once  more  to  the  thought  of  their  being  worked 
up  into  a  real  United  Cc.fecJusni,  of  trulv  historical  founda-  | 
tion  and  force.  This  thought  had  in  the  mean  time  found  > 
much  discussion  and  favor  also  outside  the  sphere  of 
official  Church  management;  various  attempts  had  been 
made,  in  a  literary  Avay,  to  provide  what  was  felt  to  be 
called  for;  and  in  that  part  of  the  former  Electoral  Palati- 
nate which  now  belongs  to  Bavaria,  the  lead  had  been 
actually  taken,  as  early  as  the  year  1854,  with  the  eccle- 
siastical introduction  of  a  Catechism  composed  in  this 
spirit.'^'"  A  number  of  Diocesan  Synods  of  the  land,  be- 
sides, had  begun  to  move  in  the  same  way,  wliich  the 
whole  condition  of  the  Church  seemed  now  clearly  to 
warrant  and  recommend.  In  these  circumstances,  the 
authorities  of  the  Evangelical  Church  in  Baden  addressed 
themselves  to  the  subject  with  great  readiness,  and  the  \ 
result  was  a  formulary,  which,  being  submitted  to  a  Gene-  I 
ral  Synod  convened  in  the  summer  of  1855,  was,  after  some 
slight  alterations,  almost  unanimously  adopted. 


*  See  in  regard  to  it  the  article  of  Chief  Counsellor  Miihlhaiisier,  entitled; 
Union  Catechisms,  in  the  Theol.  Stiul.  u.  Krit.  18G1.  pp.  311  seq. 

149 


SKETCHES   FROM    THE 


This  Catecliism  embraces  now  what  may  be  considered  I 
the  substance  of  the  Heidelberg,  and  this  indeed  to  a  good  ' 
extent  more  fully  and  exactly  than  the  free  reproduction  * 
adopted  in  the  Palatinate  of  the  Rhine.     The  glorious  first 
question  appears  there  unchanged,  as  a  matter  of  course. 
But  the  whole  disposition  and  division  also  rest  on  the 
Heidelberg  Catechism,  and  are  so  carried  out  as  to  omit 
none  of  i^s  more  pithy  and  choice  questions.     The  changes 
rendered  necessary  by  the  incorporation  of  the  leading, 
points  of  Luther's  Catechism,  and  by  the  stand-point  of  the  j 
Union,  or  the  advanced  development  of  theology,  as  ^vell 
as  the  modifications  required  on  other  grounds,  have  been  I 
made  with  conscientious  care;    and  the  language,  which 
both  in  the  Heidelberg  Catecliism  and  in  that  of  Luther  is 
so  distinguished  for  its  truly  popular  and  solid  force,  has 
been  with  sparing  hand  subjected  to  alteration,  only  in 
those  places  where   it   seemed  to  be  absolutely  needed. 
Every  unprejudiced  person — so  we  trust — wdll  allow  that' 
in  this  book  the  Heidelberg  Catechism  in  the  main  is  re- 
newed and  restored  to  life  again  for  its  native  land,  as  far  \ 
as  the  idea  of  its  organic  interfusion  with  the  Lutheran  and 
our  whole  present  church  state  could  in  any  way  possibly 

permit. 

The  result  of  this  Catechism  has  been,  thus  far,  all  that 
could  be  wished.  Its  introduction  took  place  without  dif- 
ficulty; and  it  may  be  particularly  mentioned  that  older 
people  in  the  Palatinate  w^ere  sensibly  affected  when  they 
ao-ain  heard  the  well-remembered  w^ords  which  they  had 
learned  in  their  youth,  on  the  "only  comfort  in  life  and  in 
death."  Abroad,  the  book  was  not  only  very  favorably 
received  in  a  literary  view,  as  by  iSTitzsch,  for  instance,  in  an 
extended  notice,*  but  it  has  already  made  a  conquest  also 
in  the  ecclesiastical  world  of  which  we  may  be  sincerely 
glad.  In  our  kindred,  though  in  many  respects  also  more  i 
advanced,  Church  of  Prussia  on  the  Rhine,  it  was  received 


*  Deutsche  Zeitscbrift.  Jahrg.  1857,  pp.  5  ff. 
150 


HISTORY   OF   THE   HEIDELBERG    CATECHISM. 

first  among  the  manuals  whose  use  was  held  to  be  under 
church  sanction;  and  when  measures  were  taken  after- 
ward to  have  a  formal  Union  Catechism  prepared  for  the 
province,  it  was  used  as  the  basis  for  this  new  formulary, 
which  differs  from  ours  now,  accordingly,  in  no  material 
respect.* 

With  all  this,  the  new  Catechism  will  not  fail  to  meet 
opposition  in  coming  years,  to  which  existing  relations  also 
may  be  expected  to  give  additional  force.  Then  will  the 
Union  itself,  however,  be  put  to  the  test  in  the  Church  of 
Baden.  It  will  appear  how  much  of  positive  Christianity 
and  church  life  it  is  able  to  carry  and  preserve,  and  whe- 
ther, if  found  wanting  iu  such  view,  it  can  be  still  in  any 
way  maintained.  But,  in  any  event,  the  Catechism  has  at 
least  found  a  place  of  preservation  in  the  Church  of  the 
Rhine,  which,  if  God  will,  shall  remain  sure. 


*  See  Muhlhausser,  as  before,  pp.  351  and  368. 

P  151 


A 

BRIEF  HISTORY 

OP    THE 

HEIDELBEECx  CATECHISM  IN  THE  NETHERLANDS. 


By  dr.  G.  I).  J.  SCHOTEL, 

KNIGHT  OF  TUB  XETIIERLAND  ORDER  OF  THE  LION,  IN  LEYDEN,  HOLLAND. 


Tra.vsl.4Ted  uy  H.  Harbaugh,  D.D.,  Lebasox,  Pa. 


A  BRIEF  HISTORY 


HEIDELBERG  CATECHISM  IN  THE  NETHERLANDS. 

KNIGHT  OP  THE  NETHBRLANS  ORDER  OP  THE  HON,  IN  LEYDEN    HOLLAND. 

Translated  by  II.  IIarbaugh,  D.D. 

I  VENTURE  to  furnisli  a  brief  sketch  of  the  history  of  a 
book  which  deserves  to  be  regarded  as  one  of  the  most  re- 
markable productions  of  the  human  spirit  to  be  found  in  the 
whole  history  of  Christian  literature.  E"o  book  has  exerted 
a  more  important  influence  upon  the  fortunes  of  whole 
kingdoms  and  nations.  It  was  the  basis  of  freedom  to  re- 
spectable ecclesiastical  confederacies, — a  leader  and  guide 
under  the  fiercest  persecutions, — a  source  of  consolation 
and  encouragement  in  prisons,  on  scaftblds,  and  in  the 
midst  of  martyr-fires.  It  was  a  book  most  highly  prized 
for  reading  and  instruction  in  private  and  public  assemblies, 
in  schools  and  families.  Violently  assailed,  but  manfully 
defended,  it  maintained  its  ground  amid  all  the  revolutions 
of  states.  It  was  translated  into  almost  all  ancient  and 
modern  languages,  poetically  rendered  into  verse,  repub- 
lished in  countless  editions,  explained,  paraphrased,  am- 
plified and  regarded  by  thousands  as  the  "crown  of  the 
Holy  Scripture,"  as  the  "portal  to  the  knowledge  of  God," 
as  a  "gift  of  God,"  as  a  "fountain  of  living  water;"  whilst 
some  also  pronounced  its  authors  "men  who,  like  the  apos- 
tles, had  been  filled  with  the  Holy  Ghost." 

This  book  is  called  the  Palatinate  or  Heidelberg  Catechism^ 
after   its    fatherland   the    Talatiiiate,    and    its   birthplace 

155 


A   BRIEF   HISTORY   OF   THE 

Heidelberg.  The  Palatinate,  so  rich,  in  memories  for  the 
Netherlands,  gave  a  hospitable  reception  to  thousands  who 
had  escaped  the  wrath  of  the  Inquisition  and  the  hands  of 
the  bloodthirsty  Duke  of  Alba.  In  like  manner  did  its 
Prince  Palatine,  with  his  family,  for  many  years  find 
friendly  shelter  and  a  safe  asylum  in  the  Netherlands. 
Heidelberg  with  its  University  was  the  cradle  and  nursery, 
the  nurse  and  instructress,  of  that  long  list  of  worthy  men 
who  stood  forth  in  our  fatherland  as  preachers  of  the 
gospel ;  and  their  emigrated  and  banished  professors, 
ministers,  and  citizens,  during  the  Thirty  Years'  War,  also 
found  homes,  protection,  and  nourishment  in  the  Nether- 
lands. 

At  almost  the  same  moment  when  the  light  of  the  Re- 
formation was  kindled  in  Germany,  it  could  also  be  seen  to 
dawn  forth  in  the  Netherlands ;  and  those  who  longed  for 
the  spiritual  morning  of  the  new  life — v/hether  that  long- 
ing had  been  awakened  by  the  reading  of  the  mystic  and 
ascetic  writings  of  that  day,  or  through  the  study  of  the 
Holy  Scriptures — greeted  it  with  inexpressible  joy.  When 
the  Reformers  had  published  their  ideas  concerning  doc- 
trine and  life,  and  their  works  had  been  distributed  by 
thousands  even  in  the  Netherlands,  others  also  opened 
their  eyes  to  the  light,  and  fraternal  assemblies  began  to  be 
held,  where  they  mutually  encouraged,  edified,  and  com- 
forted one  another  as  thoss  storms  were  approaching  which 
already  raged  over  Germany,  and  naw  also  began  to 
threaten  the  fatherland. 

What  in  Germany  the  Emperor  was  not  able  to  accom- 
plish, that  the  Duke  and  Count  attempted  in  his  Netherland 
States, — to  smother  in  the  germ  the  seed  which  had  just 
been  scattered,  forcibly  to  destroy  with  the  sword  and  con- 
sume with  the  flames  the  rising  heresies.  But  in  vain.  As 
the  phoenix  from  his  ashes,  there  arose  from  every  funeral- 
pyre,  and  every  stream  of  blood,  new  confessors;  and  hun- 
dreds forsook  kindred  and  friends  and  all  they  possessed, 
to  seek  liberty  of  conscience  in  Germany  and  England; 

156 


HEIDELBERG   CATECHISM   IN   THE   NETHERLANDS. 

and  when  Philip  began  to  swing  his  bloody  scourge,  when 
the  Inquisition  had  instituted  its  bloody  tribunal,  when 
spies  crept  through  the  land  to  betray  and  arraign,  when 
the  sword  was  stained  still  more  deeply  with  blood,  the 
flames  began  to  burn  more  fiercely,  and  the  graves  opened 
still  more  wide  to  swallow  up  the  living,  those  who  had 
already  left  their  fatherland  were  followed  by  hundreds  of 
thousands  more;  and  not  only  in  London,  but  also  in 
Eraden,  Bentheim,  Dantzic,  Ilauau,  St.  Lambert,  Frankfort, 
Schonau,  Cleves,  Cologne,  Neuss,  Stade,  Aachen,  Ham- 
burg, Goch,  Buderich,  "Wesel,  Embden,  Denlaken,  Emme- 
rich, Rees,  Gennep,  and  in  other  places,  congregations  of 
Netherland  refugees  were  established. 

To  these  thousands  belonged  a  man  who  has  for  three 
hundred  years  been  by  some  deeply  despised,  and  by 
others  extravagantly  praised,  Peter  Dathenus,  whom  we 
recognize  as  a  man  who  was  ardent  but  not  always  judi- 
cious,, zealous  but  not  always  cautious,  learned  but  not 
always  wise.  He  was  born  at  Cassel,  in  Belgium,  early 
became  a  monk,  and  entered  the  convent  of  the  Carmelites 
atYpern.  Havingbecome  acquainted  with  the  doctrines  of  the 
Reformation,  and  much  interested  in  them,  he  soon  left  his 
convent  and  went  to  London,  where  he  established  himself 
as  book-publisher.  Here,  coming  in  contact  with  the  most 
prominent  leaders  of  the  Reformation,  he  burned  with  zeal 
to  dedicate  his  powers  to  the  advancement  of  the  great 
cause,  and  hence  devoted  himself  to  the  ministry.  Com- 
pelled after  the  death  of  Edward  to  leave  England,  he 
roved  about  in  Germany,  and  was  at  length  located  as 
minister  at  Fraukfort-on-the-Main.  When  the  Netherland 
refugees  were  there  also  deprived  of  religious  freedom,  ^ 
presented  himself  before  Frederick  HI.  of  the  Palatinate, 
who  took  him  under  his  protection,  showing  him  many 
favors,  especially  in  this,  that  he  vacated  for  the  scattered 
Netherlanders  the  old  convent  of  Frankenthal,  at  Worms, 
that  they  might  locate  there  and  without  molestation  enjoy 
their  worship  in  the  Netherland  language. 

167 


A   BRIEF   HISTORY   OF   THE 

Peter  Dathenus  was  the  minister  and  tlie  soul  of  this 
new  congregation,  which  daily  increased  in  numbers.  This 
congregation  was  conducted  according  to  the  Church 
Agenda  which  De  Lasky  had  prepared  in  England,  which 
John  Untenhoven  had  translated  into  the  Dutch  language, 
and  according  to  the  extracts  made  from  it  by  Martin  Mi- 
cronius  or  Martin  Klein.  In  their  religious  instruction 
they  used,  besides  the  large  Catechism  of  De  Lasky,  also 
the  small  Catechism  of  Micronius ;  and  in  the  brief  exami- 
nation into  the  faith  of  those  who  intended  to  approach  the 
Lord's  Supper,  they  used  an  extract  from  the  small  Cate- 
chism of  Micronius.  But  when  the  Liturgy  and  Catechism 
of  the  Palatinate  were  introduced,  the  congregation  at 
Frankenthal  also  received  them ;  and  it  is  likely  that  they 
used  the  edition  of  this  Catechism  which  had  appeared  in 
Emden  in  1563,  to  which  were  added  some  forms  of  prayer. 
Some  ascribe  this  translation  to  Dathenus,  but  without 
sufficient  ground.  Perhaps  he  may  have  made  use  of  the 
Emden  translation,  which  did  not  materially  diiFer  from  his 
own ;  perhaps  he  improved  that  translation.  However  this 
may  be,  the  translation  made  by  him  appeared  in  1566, 
which,  with  the  exception  of  unimportant  changes  in  single 
words,  is  entirely  the  same  which  is  still  in  use  in  the  Re- 
formed Church  of  the  ISTctherlands.  This  translation  is, 
however,  far  less  successful  than  the  Latin,  and  later  the 
idea  was  entertained  of  perfecting  a  new  one ;  but  no  one 
ventured  to  assume  this  labor,  perhaps  from  reverence  for 
the  symbolical  character  which  the  translation  of  Dathenus 
had  attained,  and  from  fear  that  the  work,  while  it  might 
be  appreciated  by  a  few,  would,  on  account  of  attach- 
i^nt  to  the  old,  be  rejected  by  the  majority.  Not  all  the 
Reformed  congregations  in  Germany  followed  the  example 
of  Frankenthal ;  and  in  EastFriesland  the  Catechism  of  De 
Lasky,  or  the  so-called  Catechism  of  the  country,  could 
never  be  supplanted  by  the  Heidelberg  Catechism. 

The  most  of  the  congregations  in  the  Netherlands  intro- 
duced it  at  once,  especially  as  it  was  included  at  the  end 

158 


HEIDELBERG    CATECHISM    IN   THE   NETHERLANDS. 

of  the  translation  of  tlic  Bible,  after  the  New  Testament,' 
and  the  Psalms  rendered  into  metre  by  Dathenus,  in  the 
same  way  as  the  Catechism  of  Calvin  in  the  Walloon 
churches  of  the  Netherlands;  that  having  the  metrical 
Psalms  of  Marot  and  Bcza  appended.  To  this  must  be 
added  the  fact,  that  the  largest  number  of  the  ministers,  even 
when  they  had  not  been  educated  at  the  Heidelberg  Uni- 
versity, had  still  spent  a  longer  or  shorter  time  in  Heidel- 
berg, and  many  of  them  stood  in  intimate  friendly  relations 
with  the  theologians  of  the  Palatinate. 

Still,  in  the  beginning  of  the  Reformation  the  congrega- 
tions were  not  bound  to  make  use  of  the  Heidelberg  Cate- 
chism. The  Synod  of  "Wesel,  1568,  and  of  Emden,  1570, 
althoufifh,  throu<>:h  the  influence  of  Netherland  theolo^-ians, 
they  urgently  recommended  it,  nevertheless  allowed  the 
congregations  in  this  respect  full  liberty. 

The  Synod  of  Dordrecht,  1574,  believing  that  the  unity 
of  the  Reformed  could  be  promoted  through  this  book  of 
instruction,  enjoined  the  introduction  of  it  in  all  churches 
and  schools  of  the  Netherlands, — a  resolution  which  was 
soon  after  confirmed,  on  their  solicitation,  by  a  decree  of 
the  Prince  of  Orange,  and  the  States-General. 

The  following  Synods  at  Dordrecht,  1578,  and  at  Mid- 
delburg,  1581,  passed  a  resolution  of  the  same  import ;  and 
the  National  Synod  at  the  Hague,  1586,  expressly  decreed 
that  the  ministers  every^vhere  should  explain  briefly  the 
Heidelberg  Catechism  in  the  afternoon  service  in  such  a 
way  as  to  get  through  it  once  every  year.  Thus,  accord- 
ingly, the  Catechism  was  firmly  planted  on  an  ecclesiastical 
and  civil  foundation,  and,  with  the  exception  of  Gouda, 
everywhere  introduced  in  churches  and  schools. 

At  first,  subscription  to  the  Catechism  was  not  thought 
of.  This  was  first  done  in  consequence  of  a  resolution  of  the 
Synod  at  the  Hague  in  1586,  which  resolution  was  reiterated 
by  the  Synod  at  Middelburg,  1591,  and  was  gradually  en- 
dorsed by  the  remaining  provinces.  This  was,  however,  done 
with  great  lack  of  uniformity,  and  it  not  unfrequently  met 

159 


A   BRIEF   HISTORY   OF   THE 

witli  opposition ;  yea,  in  some  places  the  subscription  does 
not  seem  to  have  at  all  been  consummated. 

Before  the  close  of  the  sixteenth  century,  there  were 
men  in  the  Reformed  Church  of  the  Netherlands  who  could 
not  agree  with  several  doctrines  of  the  Heidelberg  Cate- 
chism, as  Tyes  Sybrantsz,  at  first  minister  in  the  St. 
Jacob's  Church  in  Utrecht,  and  later  in  Meudenblik; 
Casper  Yansz  Coolhaes,  minister  in  Leyden ;  Hermann 
Herberts,  minister  in  Dordrecht  and  Gouda;  DerokVolck- 
ertsz  Coornhert,  a  noted  author  and  poet;  Cornelius  Wig- 
gertsz,  minister  in  Hoorn  ;  and  James  Arminius,  professor 
in  Leyden.  By  their  teaching  and  writing  they  wrought 
great  confusion  in  the  Church.  Ardent  was  the  war  of  the 
pen.  It  rained  controversial  pamphlets,  in  which  different 
parties  defended  their  views.  In  vain  did  the  Government 
attempt  to  reconcile  the  contending  parties.  At  last  it  was 
concluded  to  submit  the  controversy  to  a  National  Synod, 
which  was  accordingly  held  in  Dordrecht  in  1618-19.  It 
condemned  the  Remonstrants  or  Arminians,  declared  the 
Catechism  to  be  a  symbolical  book  agreeing  with  the  word 
of  God,  and  enjoined  that  all  ministers,  professors  of 
theology,  and  instructors  of  youth,  should  subscribe  it. 

Herewith  the  Heidelberg  Catechism  had  reached  the 
highest  honor  which  a  human  production  can  attain.  It 
was  sanctioned  by  the  representatives  of  the  entire  Re- 
formed Church,  covered  over  with  words  of  praise,  and 
declared  to  be  a  symbolical  book;  which  declaration  was 
at  that  time  confirmed  by  the  sovereign  of  the  land,  in 
1651  by  the  State  Assembly,  and  anew  in  1694.  How  com- 
pletely the  iSTetherlanders  were  taken  up  with  this  book  may 
be  seen  from  the  many  hearty  eulogies  preserved  in  count- 
less writings,  and  which  are  often  in  such  measure  extrava- 
gant that  even  the  Palatine  theologians  had  to  acknow- 
ledge that  the  Netherlanders  exceeded  them  by  far  in 
reverence  for  their  Catechism.  They  spoke  of  it  as  a  work 
divinely  inspired  by  the  Holy  Ghost,  and  regarded  it  as 
having  the  same  authority  as  the  Holy  Scriptures.    "In  the 

160 


HEIDELBERG   CATECHISM   IN   THE   NETHERLANDS. 

Heidelberg  Catecliism,"  they  said,  "is  contained  the  com- 
plete divine  doctrine  in  a  small  compass ;  the  Holy  Scrip- 
tures is  a  rule  and  standard  of  doctrine  in  so  far  as  it  is 
explained  in  the  sense  set  forth  in  the  Catechism;  the 
Holy  Scriptures  must  be  interpreted  according  to  the 
direction  of  the  Heidelberg  Catechism."  All  such-like 
declarations,  which  we  might  increase  to  hundreds,  cer- 
tainly proceeded  from  ministers  of  the  Reformed  Church, 
but  are  not  declarations  of  the  Church;  nor  was  it  the 
most  noted  and  learned  ministers  that  thus  expressed 
themselves;  but  these  eulogies  for  the  most  part  dropped 
from  the  lips  or  escaped  from  the  pen  in  the  heat  of  con- 
trovers}^  The  States-General  called  it  only  a  platform  of 
unity,  which  is  to  be  understood  and  explained  according 
to  the  contents  of  the  Divine  Scriptures,  with  which  also 
it  would  be  found  in  full  agreement.  So  thought  also 
Ameseus,  Yoetius,  Maresius,  Brakel,  Smytegelt,  Lampe, 
D'Outrein;  yea,  all  expounders  of  this  book.  "The  Cate- 
chism," said  they,  "is  by  no  means  to  be  regarded  equal  in 
value  with  the  Divine  Word."  " IVe  do  not  hold  the  Cate- 
chism as  a  rule  according  to  which  the  instruction  must 
regulate  itself,  for  in  this  light  we  regard  only  the  Holy 
Scriptures.  It  is  an  empty  fear  that  the  Catechism  may 
ever  be  regarded  as  a  canonical  book;  for  from  the  pulpit, 
and  even  in  the  Catechism  itself,  we  are  taught  otherwise." 
During  the  sixteenth  century  the  Remonstrants  still 
warred  against  the  Catechism,  and  ministers  also  arose  in 
the  bosom  of  the  Reformed  Church  who  declared  them- 
selves opposed  to  some  of  its  doctrines.  To  the  first* 
belonged  Hugo  Grotius  and  Batelier.  Grotius,  in  two  of 
his  publications,  expressed  himself  unfavorably  toward  the 
Catechism,  but  was  answered  as  he  deserved  by  Andrew 
Rivet;  whilst  Batelier  entered  into  an  ardent  pen-contro- 
versy with  A^oetius.  Episcopius,  also,  and  Abraham  Hey- 
danus  mixed  in  with  the  strife.  Among  those  in  the 
bosom  of  the  Reformed  Church  who  set  themselves  in 
opposition    to   the    Catechism  were  Adrian  us    Coerbach, 

161 


A  BRIEF   HISTORY   OF   THE 

Baltliaser  Bekker,  a  Cartesian  and  minister  in  Franeker, 
and  Ponliaan  van  Hattem.  Bekker  was — some  think  un- 
justly— charged  with  teaching  false  doctrine  in  his  book 
of  Instruction  on  the  Catechism;  and  Van  Hattem  was 
arraigned  on  account  of  his  Spinozian  views  expressed  in 
his  Treatise  on  the  Catechism,  and  deposed. 

Very  numerous  are  the  editions  of  the  Catechisms  issued 
in  the  course  of  the  sixteenth  and  seventeenth  centuries. 
The  first  were  printed  in  Emden,  Frankenthal,  Ronean, 
Norwich,  and  London,  and  introduced  secretly, — and  also  in 
the  Netherlands,  but  these  appeared  without  the  name  of 
the  printer  or  the  place  where  issued.  Thus,  for  instance,  it 
was  published  by  Herman  Schenckel  in  Delft,  1567,  who 
was  in  the  following  year  punished  by  death.  The  first  one 
who  ventured  to  place  his  name  on  the  title-page  was  John 
Paekts,  printer,  in  Ley  den. 

In  the  oldest  editions  there  is  no  variation  in  the  general 
features.  It  may,  however,  be  observed  that  in  the  revi- 
sions sometimes  the  German,  sometimes  the  Latin,  edition 
was  followed;  and,  since  the  German  editions  of  the  Cate- 
chism vary  in  the  texts,  it  is  not  a  matter  of  surprise  that 
these  are  also  found  in  the  Netherland  translations.  There 
appeared  in  Antwerp,  1580,  an  improved  edition  of  the 
translation  of  Dathenus  provided  with  new  proof-texts, 
and  enlarged  by  the  addition  of  the  Psalms  rendered  into 
metre  by  Marnix  of  Aldegonde,  This  edition  was  prepared 
by  Casper  van  der  Heyden  or  Heydanus,  one  of  the  most 
remarkable  men  on  the  arena  of  the  Church  in  the  six- 
teenth century, — a  man  of  extensive  biblical  knowledge 
and  approved  piety.  This  edition  is  followed  in  all  subse- 
quent reprints. 

In  the  sixteenth  and  seventeenth  centuries  there  was  no 
want  of  commentaries  on  the  Catechism.  The  oldest,  and 
those  always  very  highly  esteemed,  are  the  Exegemeta  sive 
Commentaria  in  Catechisie  Religiones  Christiance,^  first  published 


*  By  Jeremiah  Bastinging,  minister  in  Antwerp  and  Dordrecht. 
162 


HEIDELBERG    CATECHISM   IN   THE   NETHERLANDS. 

in  1588,  afterward  also  in  1590,  and  translated  into  the 
Netherland  lang-uage  by  Henry  van  dcr  Corput,  minister  in 
Dordrecht.  This  Exegemeta  was  followed  later  by  the 
Commentaries  of  Philip  Lansbergen,  earlier  minister  at 
Antwerp  and  at  Goes;  Henry  Willemsz  Brandt;  Rnardus 
Aeronius,  minister  in  Schiedam ;  Sybrandus  Lubberti,  pro- 
fessor in  Franeker;  John  Becius,  minister  in  Dordrecht; 
John  Beildsnyder;  John  Cocccjns,  professor  in  Leyden; 
Henry  van  Dicst,  professor  in  Deventer;  Antonius  Hulsius, 
professor  in  Leyden;  Melchior  Leydekker,  professor  in 
Utrecht;  John  Martinius,  and  Christianus  Schotanus,  pro- 
fessor in  Franeker.  All  these  were  written  in  Latin ; 
whilst  Amielius  Calemborg,  George  de  Mey,  Balthasar 
Bekker,  Pontiaan  van  Hattem,  and  other  ministers,  pub- 
lished explanations  of  the  Catechism  in  the  ISTetherland 
language.  Festus  Homminus,  professor  in  Leyden,  also 
published  a  translation  of  the  Commentary  of  Ursinus. 
Later,  this  translation,  with  appendices  by  John  Speljardus, 
was  reissued;  it  was  finally,  in  1726,  again  published,  in  an 
improved  and  enlarged  form,  by  John  van  der  Honert, 
professor  in  Leyden. 

Great  is  the  number  of  Sermons  on  the  Catechism  which 
have  appeared,  both  in  the  Latin  and  ISTetherlaud  language, 
many  of  which  have  been  a  great  many  times  republished. 
Worthy  of  notice  are  those  of  Emilius  van  Calemborg, 
Floris  de  Bruin,  Cornelius  Gentman,  Henry  Groenwegen, 
and  especially  those  of  David  Knobbe,  minister  in  Leyden, 
Peter  van  Hagen,  minister  in  Amsterdam,  Franciscus  lied- 
derus,  minister  in  Rotterdam,  Casparus  Sibelius,  minister 
in  Deventer.  They  were,  with  some  exceptions,  for  the 
most  part  more  adapted  to  make  the  public  acquainted  with 
the  various  doctrinal  views  of  the  Reformed  Church  than 
with  the  doctrine  of  the  gospel,  and  were  in  general  dry, 
sterile,  scholastic  discussions.  Their  authors  were  especi- 
ally unwearied  in  endeavors  to  defend  the  Reformed  doc- 
trine against  all  earlier  and  later  heretics ;  and  the  same 
was  also  done  in  the  numerous  books  of  Listruction  in  the 

163 


A   BRIEF   HISTORY   OF   THE 

Catechism  wliicli  at  tiiat  time  appeared.  They  wished 
to  make  the  children  early  acquainted  with  the  various 
views  of  the  Arians,  Pelagians,  Catholics,  Remonstrants, 
Mennonites,  Lutherans,  Hattemites,  and  others,  and  place 
them  in  a  condition  to  answer  them.  After  the  Voetician 
and  Coccejian  controversies  had  created  confusion  in  the 
churches,  and  the  minister  party  was  attacked,  the  books 
of  instruction,  as  also  the  sermons,  were  written  either  in 
a  Voetician  or  a  Coccejian  spirit. 

In  the  Latin  schools  the  Latin  translations  of  Beza  and 
Pithopreus  were  used;  and  in  the  Greek  schools  the  Greek 
translation  made  in  1648,  by  order  of  the  States,  and  also 
that  of  Sylburgius,  were  in  use. 

Thus,  in  the  seventeenth  century  the  Catechism  was  the 
only  book  of  instruction  in  church,  school,  and  family. 
'No  village  was  so  small,  no  farm  so  remote,  that  it  did  not 
find  entrance  to  it.  It  was  to  be  found  in  every  manner 
of  form,  at  the  end  of  all  Bibles  and  Psalm-books;  and 
whoever  wished  could  obtain  it,  explained,  paraphrased, 
confirmed,  with  or  without  marginal  notes,  in  full  and 
abridged,  and  in  every  known  language. 

But  not  only  in  the  mother-country  was  it  the  only  reli- 
gious book  of  instruction  (all  others  were  enlargements, 
paraphrijKses,  explanations,  and  compendiums  of  the  Cate- 
chism), but  also  in  transmarine  colonies  no  other  was 
known ;  and  the  ministers  were  careful  that  it  should  be 
translated  into  the  languages  of  the  countries  which  ac- 
knowledged the  sovereignty  of  the  States-General.  In  this 
way  it  was  translated  into  the  Arabian  tongue  by  Professor 
Jacob  Golius,  who  also  had  the  book  printed  at  his  own 
expense.  William  Konyn  translated  it  into  the  Senegalian 
language;  Sebastian  Danokaerts,  minister  in  Amboyna, 
and  Georgius  Henricus  Werndly,  into  the  Malayian,  and 
others  into  the  Greek  language. 

Cornelius  Coons  also  translated  it  into  English,  and 
Martin  into  French,  for  use  in  schools.  Truly  could  one 
of  our  poets  say,  "It  was  understood  in  all  languages." 

164 


HEIDELBERG   CATECHISM   IN   THE   NETHERLANDS, 

Yea,  it  was  not  only  translated  into  all  languages,  but  a 
number  of  times  rendered  into  verse,  and  sung.  In  this 
way  was  it  rendered  in  Latin  by  Franciscus  Plante,  and  in 
the  ITetherland  language  by  Samuel  Ampfing  John  Dake- 
rius,  John  Bagelaar,  Constantia  Eusebia,  Andrew  Anduer- 
sen,  Peter  van  Gand,  and  others:  even  as  late  as  the  close 
of  the  last  century  it  was  rendered  into  rhyme  by  Peter 
Francis  Ilalma,  and  Jonas  Andrew  Repelaer,  in  the  same 
language. 

But  never  did  the  Heidelberg  Catechism  see  a  more 
glorious  period  than  during  the  first  half  of  the  eighteenth 
century.  To  no  one  was  the  care  of  a  congregation  or  the 
instruction  of  youth  intrusted  until  he  had  first,  by  the 
subscription  of  his  own  name,  acknowledged  its  authority 
as  a  symbolical  book.  There  was  no  instruction  imparted 
wherein  it  was  not  explained,  no  church  in  which  sermons 
on  it  were  not  preached,  no  school  in  which  it  was  not 
used  for  instruction,  no  family  in  which  it  was  not  com- 
mitted to  memory.  Scholars  and  poets,  ministers  and 
teachers,  vied  with  each  other  in  expanding  it,  abridging  it, 
writing  books  of  which  it  was  either  the  basis  or  the  guide. 
No  work  written  upon  it  was  allowed  to  be  published  which 
had  not  first  been  ecclesiastically  approved.  There  was  no 
Netherlander,  from  the  head  of  the  Republic  down  to  the 
humblest  day-laborer,  who  was  not  required  publicly  to 
declare  that  the  doctrines  of  this  book  agree  with  the  word 
of  God,  and  that  it  comprehends  every  thing  that  is  neces- 
sary unto  salvation,  before  he  could  be  received  as  a  mem- 
ber of  the  Church.  He  that  did  not  agree  with  its  teach- 
ings, and  in  accordance  with  them  enter  the  Church,  could 
neither  hold  office  nor  position  in  the  State.  Yea,  it  was 
at  one  time  made  a  subject  for  consideration  in  the  States- 
General  whether  it  was  not  highly  necessary  to  refuse  all 
applications  for  offices,  even  those  in  villages  the  duties  of 
which  are  discharged  only  on  the  public  street,  from  all 
those  who  had  not  publicly  professed  the  Reformed  faith; 
and  the  children  of  the  Catholics,  if  they  did  not  wish  to  be 

165 


A   BRIEF   HISTORY   OF   THE 

excluded  from  the  public  instruction,  bad,  like  all  others, 
to  commit  the  Heidelberg  Catechism  to  memory.  Thus 
Avas  the  Catechism  adhered  to,  if  possible,  more  firmly 
than  ever.  It  was  regarded  "as  the  richest  legacy  of  the 
forefathers;"  "with  it  would  stand  or  fall  the  Church  of 
the  iSTetherlands." 

"Woe  to  him  who  ventured  to  attack  it,  or  preach  a  doe- 
trine  which  deviated  from  that  of  Ursinus,  or  from  the 
Church  in  which  it  was  received !  Then  it  became  appa- 
rent that  the  blood  of  the  forefathers  still  rushed  fiery 
through  their  veins,  and  that  in  the  matter  of  intolerance 
they  had  not  yet  degenerated  from  the  spirit  of  those  who 
had  gone  before.  This  Avas  experienced  by  Bekker  and 
Van  Iluttem,  Becius,  the  ITebraens  (Hebreen),  the  Shorists, 
and  whatever  other  names  they  bore, — the  heretics  of  the 
seventeenth  and  beginning  of  the  eighteenth  century. 
This,  too,  Venema,  Van  der  Os,  Van  der  Marck,  Klunau, 
Ten  Sage,  Ten  Broek,  and  many  others,  were  to  experience 
later.  But  the  ecclesiastical  proceedings  which  were 
conducted  against  them  show  that  there  was  yet  many  a 
one  who  from  abhorrence  to  blind  ecclesiastical  faith  con- 
tended for  tolerance  and  freedom  of  speech;  for  Ten  Broek, 
Ullman,  Van  der  Marck,  and  Venema  did  not  stand  alone, 
but  found  strong  confederates  among  the  most  learned  and 
renowned  men  of  their  time ;  and  how  many  there  were 
who  were  prepar.ed,  though  not  alwaj's  actively,  to  fall  upon 
and  destroy  the  sickly  mysticism  which  began  to  appear 
daily  more  visibly,  and  here  and  there  grew  into  a  perfect 
fury,  is  shown  by  the  process  against  Schortinghuis,  and 
the  E^ykirkisch  disturbances, 

"We  would  too  far  transcend  the  limits  allowed  us,  should 
we  attempt  to  enter  upon  a  circumstantial  consideration  of 
the  ecclesiastical  discussions  which  prevailed  during  the 
eighteenth  century  in  regard  to  some  doctrines  of  the  Hei- 
delberg Catechism.  They  related,  namely,  to  the  Sabbath, 
the  satisfaction  of  Christ  for  all  sinners,  the  Lord's  Supper, 
our  natural  proneness  to  hate  God  and  our  neighbor,  and 

166 


HEIDELBERG    CATECHISM    IN   THE    NETHERLANDS. 

J 

were  carried  forward  with  that  ardor  which  characterized 
all  ecclesiastical  controversies  in  the  ^Netherlands.  Whilst 
these  and  other  dissensions  created  confusion  in  the 
Churches,  and  it  rained  anew  controversial  and  uncha- 
ritable pamphlets,  some  moderate  theologians  were  engaged 
in  publishing  sermons  and  commentaries  on  the  Catechism, 
which  were,  it  is  true,  more  tolerant  than  those  of  the 
seventeenth  century,  but  still  largely  partook  of  a  contro- 
versial character,  of  the  nature  of  apologies  for  the  Re- 
formed system  of  doctrine,  and  Avritten  in  the  Voetician  or 
Coccejian  spirit. 

Among  the  sermons  on  the  Catechism  which  in  this 
period  are  favorably  distinguished  may  be  mentioned  those 
of  Bernard  Smytegelt,  minister  in  Middelburg,  and  those 
of  John  van  der  Kemp,  minister  in  Dirksland.  Both  are 
highly  practical,  have  b^en  very  frequently  republished, 
and  are  still  read  among  the  people,  especially  those  of  Van 
der  Kemp.  The  other  collections  of  sermons  were  nearly 
all  written  in  the  Voetician  or  Coccejian  spirit,  vanished 
soon  after  their  appearance,  had  but  few  readers,  and  never 
became  generally  known.  The  catalogue  of  these  writings 
is  very  large,  and  our  space  does  not  allow  us  to  speak 
of  them.  We  may  mention  D'Outrein,  Kocher,  and  Van 
Alpen. 

Favorable  mention,  on  account  of  the  practical  tendency 
of  their  catechetical  writings,  may  be  made  of  Matthew 
Oargon,  minister  in  Vliessingen,  Simon  Molenaar,  minister 
in  Vlaerdingen,  John  .D'Outrein,  minister  in  Dordrecht  and 
Amsterdam,  Justus  Vermeer,  and  of  the  Professors  Her- 
mann Alexander  Roell,  John  van  der  Honert,  and  Albert 
iSchulteus.  Among  the  commentators  of  the  Heidelberg 
Catechism  in  the  eighteenth  century,  the  first  rank  belongs 
to  the  moderate  Coccejian  minister  John  D'Outrein,  a  pupil 
of  Vitringa,  Professor  at  Franeker.  After  the  example 
of  his  renowned  teacher,  he  sought  to  effect  a  desirable 
change  in  the  mode  of  preaching  as  it  then  prevailed,  and, 
instead  of  the  dry,  sterile,  pointless,  emotionless,  and  taste- 

Q  167 


A   BRIEF   HISTORY   OF   THE 
S 

less  preacliiEg,  which  was  full  of  learning  but  without  ap- 
plication, he  sought  to  bring  upon  the  pulpit  the  pure  truths 
of  the  gospel,  and  to  enforce  the  practice  of  true  piety. 
One  of  his  works*  was  translated  into  the  French,  English, 
German,  Portuguese,  and  Malay  languages ;  others  were  at 
^-arious  times  republished.  His  catechetical  work  with  the 
title:  Ilet  Goude  Klcinood  van  de  Leer  dcr  Waarheid,  die  naar 
die  Godsaligheit  is,  vervaitci  in  den  Ilelddb.  Catcch.  nader  uitge- 
breidt,  apgeheldert  en  hetragt,  was  also  nine  times  reprinted, 
translated  into  German,  by  renowned  poets  celebrated  in 
verses,  and  by  his  cotemporarics  praised  to  the  skies.  I 
nowhere  find  that  this  commentary  met  with  any  opposi- 
tion in  Holland,  but  that  the  German  translation  prepared 
by  Frederick  Adolpli  Lampe,  professor  in  Utrecht,  was 
violently  assailed  by  Esdr.  Henr.  Edsardus,  of  Haraburg,t 
chiefly  on  account  of  one  word  which  had  evidently  been 
a  misprint  crept  into  the  text  through  the  carelessness  of 
the  translator. 

How  highly  this  work  was  prized  in  Germany  may  be 
learned  from  the  testimonies  drawn  from  the  Heidelberg 
Catechism,  and  D'Outrein's  Commentary  on  that  Cate- 
chism, in  regard  to  some  doctrinal  views  of  the  German 
Evangelical  Protestant  Church  in  general,  and  in  regard  to 
the  proposed  reformation  of  their  cultus  by  the  General 
Synod  of  Baden  in  the  year  1843  in  particular,  presented 
for  the  hearty  consideration  of  the  clerical  members  of  the 
Diocesan  Synods  of  Baden  assembling  in  the  year  1846,  by 
John  Hormuth,  Evangelical  Protestant  minister  in  Altlass- 
heim.  The  compiler,  taking  the  best  Holland  edition  of 
John  D'Outrein  (that  of  1770),  compares  his  explanations 
of  doctrinal  points  with  the  documents  which  formed  the 
original  articles  of  the  Baden  Union,  and  shows  how  much 
these  last  deviate  from  the  Confessional  books  and  the 
teachings  of  the  Reformed  Church,  and  that  they  are  com- 
posed in  the  spirit  of  the  Lutheran  Church.    In  our  father- 


*  Korte  Schets  der  Godlyke  Waarheden.  fBibl.  Brem.  CI.  ii,  p.  378. 

168 


HEIDELBERG   CATECHISM    IN    THE   NETHEIILANDS 

laud  the  Goude  Kleinood  itself  also  belongs  to  the  litc'i'ary 
history  of  the  Catechism.  It  is  antiquated,  and,  as  it 
embodies  the  Coccejian  spirit,  it  is  not  held  in  high  esti- 
mation by  the  orthodox.  For  a  long  time,  however,  it  was 
the  hand-book  of  the  earnest  Coecejians. 

The  catechetical  works  of  John  van  der  Honert,  profes- 
sor in  Leyden,  a  zealous  Coccejian  and  true  champion 
against  the  errorists  of  his  time,  are  less  read,  and  are 
merely  intended  for  the  study  of  the  learned.  Besides  the 
Treasure  of  Ursinus,  which  we  have  already  mentioned, 
and  a  work  on  the  Catechism,  he  also  wrote  a  Preface  to 
the  JSTetherland  translation  of  Johanu  Rodolplms  Rodolphi 
Oiicchesis  Palatina  in  usum  audiiorii  sui  illustrata. 

The  Explicaiio  Qitechesis  Ilcidelb.  of  Herman  Alexander 
Roell  did  not  meet  the  general  expectation  based  upon  his 
fame  for  great  learning.  It  is  confused,  obscure,  and  in- 
complete. Better  are  the  Lucubrationcs  in  Catechismiim  Pala- 
tlnwn  of  Peter  van  der  Hoeke,  and  the  Didata  of  Professor 
Albert  Schulteus,  translated  by  John  Bazeuth,  minister  in 
Dordrecht. 

In  the  eighteenth  century  the  Heidelberg  Catechism  still 
continued  to  be  used  as  a  book  of  instruction  in  schools, 
and  no  less  large  than  in  the  seventeenth  century  was  the 
number  of  little  books  prepared  according  to  the  scheme 
of  the  Catechism,  and  published  for  the  young.  Religious 
instruction  was,  nevertheless,  in  a  sorrowful  condition,  and 
for  the  most  part  was  left  in  the  hands  of  the  school- 
teachers. The  children  learned  little  beside  the  dogmas 
,of  the  Church,  and  those  in  their  controversial  aspects, 
but  not  the  least  in  regard  to  morals. 

At  the  close  of  the  eighteenth  century  a  commencement 
was  made  to  bring  about  an  improvement  in  religious  in- 
struction. Books  of  instruction  were  published  which  did 
not  only  contain  the  doctrine  of  faith,  but  also  the  princi- 
ples of  morals,  and  that  were  at  the  same  time  adapted  to 
serve  the  purpose  of  imparting  instruction  in  biblical  his- 
tory, which  had  been  so  long  neglected  in  the  schools. 

169 


A   BRIEF    HISTORY    OF   THE 

The  events  which  followed  on  each  other  in  wonderfully 
quick  succession, — the  misery  which  the  revolution  of  1795 
brouo-ht  in  its  train,  and   which  affected  also  our  father- 
land,—the  oppressive  chains  which  were  laid  upon  civil 
and  moral  liherty,— the  heavy  offerings  of  property  and 
blood  which  were  repeatedly  demanded,  filled  all  hearts  to 
such  a  degree  that  room  was  left  for  no  other  thoughts 
than  those  pertaining  to  the  misery  of  the  fatherland  and 
their  own  personal  tribulations,  and  all  other  interests  had 
to   vanish  before  those  of  the  present  moment.     What  a 
host  of  writings  on  tolerance  and  brotherly  love  could  not 
effect  was  brought  about  by  the  common  sorrow,— frater- 
nal union.     Tlie  controversies  which  for  years  had  wrought 
confusion  in  Church  and  State  were  forgotten,  and  when 
here  and  there  a  faint  echo  of  them  was  still  heard,  it  soon 
died  away.     Opinions  and  utterances  which  before  had  set 
the  Church  in  fire   and   flame,  and  were   condemned  by 
ecclesiastical   tribunals,  were  not  even  noticed,— or  were 
heard,  discussed,  and  answered  with  forbearance.    The  wall 
of  partition  which  had  been  erected  between  the  different 
ecclesiastical  parties  tottered,  and  gradually  fell  to  pieces. 
Even  toward  the  Roman  Catholics  was  the  brotherly  hand 
extended;    and  when  the  controversial   points   were   still 
touched  on  in  the  handling  of  the  Catechism,  it  was  no 
longer  done  in  the  spirit  of  the  luthers.     After  the  restora- 
tion in  1813,  tolerance  was  the  key-note  in  all  that  was 
discussed  and  resolved  upon  by  the  prince  and  his  coun-  ' 
sellors.     It  held  the   first  place  in  the  assemblies  of  the 
nobles,  and  in  the  convention  which  met  to  organize  the 
ecclesiastical  interests  which  had  been  thrown  into   con- 
fusion by  the  French  supremacy  when  the  Church  lost  its 
indepcndf.nce,  and  it  shone  forth  in  the  new  Constitution, 
by  which  the  old  was  renewed  to  suit  the  spirit  of  the  times, 
but  in  which  especially  the  State  was  granted  more  influence 
over  the  Church  than  was  before  the  case. 

By  this    Constitution  the   symbols   of    the   Netherland 
Church  were  not  set  aside  ;    even  the  preaching  on  the ) 

170 


HEIDELBERG    CATECHISM    IN   THE   NETHERLANDS. 

[  Heidelberg  Catechism  was  prescribed,  and  subscription  to  it 
required.  This,  however,  was  not  done  by  professors  of 
theology,  rectors,  and  other  teachers,  as  previous  to  1795, 
but  only  by  those  who,  after  having  stood  an  examination, 
were  admitted  into  the  office  of  the  public  ministry.  These 
were  not  required  to  subscribe  themselves  in  the  way  of 
promise  that  they  would  preach  the  doctrine  of  the  confes- 
sion of  faith,  the  Heidelberg  Catechism,  and  the  canons  of 
the  Synod  of  Dordrecht,  explain  them  faithfully,  and  de- 
clare that  these  in  all  points  agree  with  God's  word,  but 
only  that  the  doctrines  which  agreeably  to  the  word  of  God 
are  comprehended  in  the  received  formularies  by  unani- 
mity of  the  Netherland  Reformed  Church,  were  by  them 
sincerely  received  and  heartily  believed,  that  they  would 
faithfully  teach  and  advance  them,  and  that  they  confirm 
this  by  the  subscription  of  their  names. 

In  the  year  1835,  when  the  Separatistic  disturbances 
aroused  the  Church  from  its  deep  sleep,  it  was  discovered 
(was  it  intentional,  or  accidental  ?)  that  there  is  an  ambiguity 
in  the  expression  "  agreeably  to  the  word  of  God;"  and  one 
explained  this  expression  so  as  to  mean  that  they  believed 
the  doctrines  and  the  formularies  because  they  [quia)^ 
the  other  in  so  far  as  they  (quaienas),  the  third  as  those 
which  (quippe),  agree  with  the  word  of  God ;  and  when  the 
Synod  was  earnestly  asked  for  a  definite  explanation  of  the 
controverted  expression,  it  declared,  after  careful  consider- 
ation, that  it  was  not  its  privilege  to  accede  to  this  re- 
quest, because  such  declaration  transcended  the  limits  of 
their  privilege.  This  was  merely  a  plausible  pretext;  for 
if  the  Synod  had  the  right,  by  royal  permission,  to  amplify 
or  change  the  Constitution,  it  also  possessed  the  right 
to  furnish  an  explanation  of  several  words  in  an  article  of 
the  Constitution.  The  true  reason  was  anxiety  for  the  rest 
and  peace  of  the  Church ;  for  whatever  explanation  they 
might  have  given,  it  could  only  have  become  the  source  of 
bitter  disunion.  In  1841  the  applicants  went  further,  and 
asked  for  the  abrogation  of  the  new  and  the  restoration  of 

171 


A   BRIEF   HISTORY   OF   THE 

the  old  subscription  formulary,  adopted  in  1618-19.  The 
Synod  declined  satisfying  this  request,  but  now  gave  a 
more  definite  explanation  of  the  subscription  formulary : 
"that  it  was  not  suiRcient  to  adhere  to  this  or  that  truth 
contained  in  the  formulary-article,  but  that  in  general  the 
doctrines  prescribed  therein,  as  they,  according  to  their  sub- 
stance and  spirit,  constitute  the  substance  and  principal 
contents  of  the  Reformed  Confession  of  Faith,  are  to  be 
received  by  the  ministers  of  the  Reformed  Church."  Here 
it  remained;  and  the  theologice  candidaii  still  subscribe  the 
formulary  prescribed  in  1816,  without  definitely  knowing 
to  what  it  obligates  them,  whilst  the  Separatists  subscribe 
the  old  one  prescribed  by  the  Synod  of  Dordrecht,  in  which 
the  doctrinal  formularies  are  explained  as  agreeing  with 
the  word  of  God. 

The  Catechism  in  the  ^Netherlands,  as  before  the  new,| 
organization,  was  still  explained  from  the  pulpit  on  Sunday  ^ 
afternoon  ;  but  soon  complaints  were  heard  here  and  there 
that  the  catechetical  sermons  were  poorly  attended.  Some 
attributed  this  to  the  Catechism  itself,  which,  as  it  was 
thought,  the  congregation  did  not  wish  any  more  to  hear; 
but  the  Synod  properly  judged  that  this  evil  lay  rather  at 
the  door  of  the  ministers  and  their  handling  of  the  Cate- 
chism in  the  pulpit,  and  admonished  them  to  exercise  more 
care  in  their  catechetical  sermons.  Since  then  nearly 
thirty  years  have  passed,  during  which  this  matter  of  the 
Catechism  has  not  been  mentioned  either  by  the  congrega- 
tion, the  Consistory,  or  the  Synod.  The  congregation  went 
on  attending  upon  the  catechetical  sermons  more  or  less 
regularly  according  as  they  were  conducted;  the  Synod 
continued  to  exercise  care  that  they  were  regularly  held, 
till  in  1861  it  came  to  the  conclusion  that  the  obligation  to 
hold  the  catechetical  sermons  did  no  longer  exist,  and  > 
resolved  to  leave  it  to  the  free  choice  of  the  ministers  ^ 
whether  they  would  preach  on  the  Catechism  or  not.  This, 
however,  created  opposition  in  such  measure  that  Synod 

172 


HEIDELBERG    CATECHISM    IN   THE   NETHERLANDS. 

was  necessitated  the  following  year  to  recall  this  resolution, 
and  anew  to  make  the  catechetical  sermons  obligatoiy. 

In  the  Netherlands,  sermons  on  the  Catechism  are 
preached  to  this  day.  Some  explain  it  word  for  word; 
others  take  the  questions  as  motto,  and  preach  in  a  free 
way  upon  the  truth  contained  in  them.  Explanations  and 
sermons  on  the  Catechism  are  also  still  published. 

Toward  the  end  of  the  eighteenth,  and  in  the  nine- 
teenth century,  appeared  the  Commentaries  of  H.  Ferre,  C. 
Brinkman,  Bartholomew  Outboter,  minister  in  Wonbrass'c, 
John  Carel  Salier,  professor  in  S.  Hertogenbosch,  Peter 
Cartenius,  professor  in  Amsterdam,  of  which  the  last- 
named  especially  is  still  hckl  in  high  estimation  by  the 
Separatists;  further,  those  of  Gerard  Benthen  Reddingen, 
minister  in  Arsen,  F.  Liefsting,  minister  in  Rauwcrd  and 
Ecrnsun,  T.  van  der  Linden,  minister  in  Kantus,  S.  II. 
Koorders,  minister  in  Maarsen ;  also  the  Guides  of  Red- 
dingen,  of  Maslin,  minister  in  Bern,  and  the  catechetical 
sketches  of  Scheffer,  minister  in  Leyden,  were  used  by  the 
ministers  in  the  preparation  of  their  sermons  on  the  Cate- 
chism. As  a  general  thing,  the  Catechism  was  very  highly 
prized  in  our  fatherland  by  the  Orthodox;  and  the 
Liberals,  although  they  did  not  fully  agree  with  its  teach- 
ings, still  regarded  it  as  a  venerable  memorial  of  the  hoary 
past.* 

*  See  Geschiedenis  van  den  Oorsprong,  de  Invoering,  en  Lotgevallen  vaa 
den  Heidelbergschen  Katecbismus,  door  G.  D.  F.  Schotel,  Phil.  Theol.  Mag. 
Litt.,  Doctor,  uistend  predikant  van  Tillburg  te  Leyden,  Ridde  van  der 
Nederl.  Leeuw.     Amsterdam,  by  W.  H.  Kerberger,  1863.     374  Bladzyde. 

173 


FREDERICK  III. 

ELECTOR  OF  THE  PALATINATE. 


By  B.  S.  SCHNECK,  D.D., 

CIIAMBERSBURG,  PA. 


FREDERICK  III.,  ELECTOR  OF  THE  PALATINATE. 

ig  §.  §».  gc^ntth,  §.§.,  Cbambtrsburg,  |a. 


INTRODUCTION. 

Among  tlie  "spoils"  whicli  the  spirit  of  ancient  prophecy 
promised  to  the  Redeemer,  belong  also  the  "  great"  and 
the  "  strong"  (Isa.  liii.  12).  And  at  no  time  do  we  behold 
80  large  a  portion  of  this  class  becoming  decided  disciples 
of  Jesus  as  during  the  pentecostal  da^-s  of  the  Eeformation. 

After  a  long  period  of  night  and  gloom,  the  clear,  bright 
sunlight  of  the  blessed  gospel  arose  with  cheering  beams 
upon  Germany,  and  a  new  day  dawned  in  the  history 
of  Christ's  kingdom  on  earth.  It  was  then,  under  the 
movings  of  the  Si3irit  of  the  Lord,  that  children  were 
really  born  unto  Ilim  like  the  "  dew  of  the  morning." 
And  among  these  "children"  there  were  those  who  were 
among  the  "great"  and  the  "strong"  of  the  earth. 

A  line  of  German  princes,  the  best  and  noblest  of  that 
select  class,  were  raised  up  as  guardians  and  defenders 
of  the  lieformation.  Accessible  as  their  consciences  were 
to  evangelical  truth,  their  hearts  were  soon  favorably 
inclined,  and  the  positions  which  they  occupied  enabled 
them  to  operate  eifectively  against  the  opposing  influences 
of  the  Emperor,  Charles  V. 

Germany  had  long  ceased  to  be  a  political  unit,  such  as 
it  was  in  the  days  of  Frederick  Barbarossa.  It  was  cut  up 
into  a  number  of  separate  governments;  and  the  princes 
had  already  come  into  possession  of  considerable  inde- 
pendent power,  which  in  certain  circumstances  they  could 
bring  to  bear  against  the  Emperor   himself.      Hence  we 

177 


FREDERICK   III. 


behold  in  the  history  of  the  Reformation  this  interesting, 
and  in  its  way  singular,  spectacle:  on  the  one  hand  an 
Emperor,  a  decided  opponent  of  the  Reformation,  who  left 
no  effort  untried  to  crush  out  Protestantism;  and  on  the 
other  an  array  of  German  princes,  faithful  friends,  strong 
protectors,  and  zealous  guardians  of  the  Reformation, 
ready  to  introduce  it  and  further  its  progress  in  their 
dominions  to  the  utmost,  in  spite  of  all  expostulations  and 
threats  from  Emperor  or  Pope. 

In  glancing  at  these  evangelical  princes  of  the  Reforma- 
tion-period more  in  detail,  we  behold  a  galaxy  of  mag- 
nificent and  most  engaging  characters.  Look,  for  instance, 
upon  those  three  princes  of  Saxony:— the  noble,  the  univer- 
sally esteemed,  the  sagacious  and  conscientious  Frederick 
the  Wise  (148G-1525),  the  earliest  protector  of  Luther  in 
the  darkest  days  of  his  trials ;  next,  John,  surnamed  the 
Constant,  the  brother  of  Frederick  (1525-32),  who,  with  the 
living  faith  and  firmness  of  the  Christian,  remained  true  to 
the  cause  of  the  Reformation  till  his  death,  and  was  instru- 
mental in  accomplishing  a  great  work  by  establishing,  as 
well  as  disseminating,  the  pure  gospel  in  his  dominions; 
and,  finally,  the  gentle  and  devotedly  pious  John  Frederick, 
who  became  a  martyr  of  the  Reformation  after  the  battle 
of  Miihlberg,  in  1547,  bearing  the  terrible  calamity  in  the 
spirit  of  the  primitive  confessors. 

And  then,  turning  your  eye  away  from  these  Saxon 
princes,  you  behold  at  their  side  the  imposing  figure  of 
the  impetuous  and  energetic  Landgrave  Philip  of  Hesse, 
with  heart  and  soul  wrapped  up  in  the  Reformation,  not 
only  forthwith  introducing  it  into  his  own  country  (1526), 
but  by  his  political  sagacity  and  dexterity  laboring  with 
mio-ht  and  main  to  obtain  for  it  political  existence  and 
acknowledgment  elsewhere,  in  order  that  a  foothold  might 
be  secured  to  the  renovated  Church  in  the  future. 

Take  a  glance  at  another  picture.  It  rises  up  before 
you  from  the  more  southerly  portion  of  Germany.  It  is  a 
prince,  also,  and,  mentally  and  morally,  head  and  shoul- 

178 


ELECTOR    OF   THE    PALATINATE. 

ders  taller  than  his  predecessors.  For  he  is  not  only, 
like  these,  a  protector  and  promoter  of  the  Reformation, 
nor  merely  its  witness  and  representative  before  the  Em- 
peror and  the  world,  but  he  is  himself  a  Reformer,  richl}'- 
endowed  with  all  the  attributes  of  head  and  heart  for  so 
important  a  mission.  It  is  Prince  Frederick  Til.  of  the 
Palatinate.  "What  those  Saxon  princes  and  that  young 
prince  of  Hesse  were  to  the  young  Lutheran  Church,  that, 
and  much  more,  Frederick  III.  became  to  the  JReformed 
Church.  He  is  not  merely  a  protector  and  promoter,  nay, 
he  is  the  founder,  of  the  Reformed  Church  in  Germany,  and 
as  such  his  form  looms  up  before  us  in  grave  and  exalted 
proportions.  So  pure  and  true,  so  eminently  devout,  and 
so  fully  animated  by  the  Spirit  of  Jesus  Christ  is  he,  that 
scarcely  any  one  of  those  Lutheran  princes  can  be  regarded 
as  his  equal. 

The  confessional  position  on  which  the  Reformed  Church 
stands  at  this  day  was  not  eliminated  and  prepared  by 
others  for  him.  On  the  contrary,  he  was  personally  active 
and  aided  in  the  work  llimself,  and  then  defended  it,  in 
1566,  before  the  assembled  princes  of  the  Empire,  with  an 
assurance  of  faith  and  a  Christian  heroism  that  not  only 
challenge  our  admiration,  but  force  on  the  mind  the  con- 
viction that  he  was  indeed  a  star  of  the  first  magnitude 
and  of  the  brightest  lustre  in  the  constellation  of  Christian 
confessors. 

And  now  that  the  Reformed  Church  in  the  New  and  in 
the  Old  World  gives  expression  to  her  joy,  as  she  does 
this  day  by  her  Tercentenary  Festival,  and  in  view  of  the 
elevated  and  sweetly  evangelical  doctrinal  position  of  the 
Heidelberg  Catechism,  remembering  what  a  treasure  was 
committed  to  her  three  centuries  ago,  she  is  simply  fulfil- 
ling a  debt  of  gratitude  and  filial  love  by  remembering  in 
this  connection  Frederick  IH.,  through  whom,  by  God's 
favoring  mercy,  that  venerable  symbol  to  which  she  adheres 
with  unswerving  devotion  was  called  into  being. 

179 


FREDERICK    III., 

n. 

FREDERICK    III.  TO    THE    BEGINNING    OP    HIS    REIGN. 

Frederick  III.,  surnamed  the  Pious,  was  born  in  Sim- 
mern  in  1515.  The  possessions  of  his  father.  Count  Pala- 
tine John  11.,  La}^  westward  from  the  central  province 
of  the  Khine,  between  the  IsTeuse  and  Moselle.  In  addi- 
tion to  the  beautiful  valleys  between  these  streams,  he 
possessed  a  large  portion  of  the  picturesque  mountains 
of  that  region.  His  son  Frederick  was,  as  a  matter  of 
course,  educated  in  the  Roman  Catholic  faith,  to  which  the 
father  was  zealously  attached.  He  received  his  educa- 
tion at  the  courts  of  the  Cardinal  of  Lorraine,  the  Bishop 
of  Liege,  and  the  Emperor  Charles  11.  Amid  these  sur- 
roundings not  a  breath  of  evangelical  air  was  permitted  to 
be  felt,  and  hence  the  young  count  could  not  fail  to  give 
himself  up  to  the  only  system  of  faith  which  was  pro- 
fessed by  those  in  whose  society  he  moved.  God  had 
endowed  him  with  high  and  noble  qualities  both  of  head 
and  heart,  a  clear  and  vigorous  understanding,  a  sound 
judgment,  and  great  moral  earnestness.  His  conscience  was 
as  active  as  his  head  was  clear;  and,  as  he  had  no  diffi- 
culty on  the  one  hand  in  perceiving  the  wrong,  so  he  felt  it  to 
1)6  on  the  other  his  conscientious  duty  to  protest  against  it. 
And  hence  it  may  be  said  that  he  was  a  Protestant  in  his 
conscience  before  he  was  one  in  his  faith.  But  the  Pro- 
testant conscience  was  soon  followed  by  a  Protestant  faith. 
The  young  prince  had  seen,  as  well  in  Metz  as  in  Liege, 
the  voluptuous  and  immoral  life  of  the  higher  orders 
of  the  clergy,  and  had  besides  heard  the  doctrine  of  "good 
works"  preached  up  as  the  sole  ground  of  salvation,  ac- 
cording to  the  system  of  the  Roman  Church.  This  con- 
tradiction between  the  preaching  and  the  practice  of  the 
priesthood  made  him  pause,  and  awakened  in  his  mind 
the  first  doubts  in  regard  to  the  doctrine  of  the  merits 
of  so-called  good  works.     In  order  to  satisfy  his  mind  on 

ISO 


ELECTOR    OF    THE    PALATINATE. 

the  subject  he  had,  whilst  yet  at  Liege  and  the  court 
of  Charles  V.,  sought  counsel  from  that  eminent  evan- 
gelical preacher,  Albert  Hardenberg,  and  the  celebrated  Re- 
former of  the  Netherlands,  John  de  Lasky.  From  them  he 
received,  as  it  would  seem,  his  first  religious  impressions, 
although  the  circumstances  in  which  he  was  placed  pre- 
vented him  from  taking  a  decided  stand  at  that  time. 
Western  Europe  was  threatened  by  the  Turks.  The  wild 
sons  of  Mohammed  swept  like  a  hurricane  from  the  East 
through  Hungary,  and  threatened  the  very  heart  of  Chris- 
tendom in  Germany.  Then  it  was  that  Frederick,  obey- 
ing the  loud  call  to  arms,  went  forth  to  meet  the  arch- 
enemy on  the  field  of  battle.  And  nobly,  honorably,  did 
he  distinguish  himself  there. 

On  the  successful  termination  of  the  war  and  his  safe 
return  he  was  united  in  marriaire  with  the  Margravine 
Maria  von  Anspach,  a  pious  princess  of  the  Protestant 
faith.  Her  example  and  iuiiuence  led  him  to  the  final  step 
in  favor  of  the  evangelical  fiiith. 

Frederick  was  then  Governor  of  the  Upper  Palatinate, 
that  portion  of  country  bordering  on  the  Bohemian  forest. 
His  moderate  income  and  the  cares  of  a  large  family 
of  children,  whose  training  gave  him  much  concern,  had 
the  effect  to  deepen  his  serious  impressions,  and  to  drive 
him  in  fervent  prayer  and  supplication  to  the  throiie  of 
his  heavenly  Father.  A  most  sad  and  deeply  painful 
family  afiliction,  which  befell  him  at  this  time,  served  a3 
an  additional  means  to  lead  him  to  seek  help  and  con- 
solation from  God.  A  beloved  son,  whilst  attempting  to 
cross  the  Euro,  near  Bourges,  in  France,  fell  into  the 
stream,  and  was  drowned.  A  young  man,  seeing  the 
perilous  condition  of  the  boy,  threw  himself  into  the  water 
for  his  rescue.  But  in  vain:  the  young  man  himself 
escaped  with  difficulty  a  similar  death. 

This  calamity,  which  occurred  in  1556,  was  overruled  for 
good  in  another  way.  Between  the  young  man  referred 
to,  who  in  that  perilous  situation  had  vowed  to  God  that 

181 


FREDERIC^   III., 

if  his  life  were  spared  he  would  preach  the  blessed  gospel 
of  Christ  in  liis  own  country,  and  the  sorrowing  father 
who  wept  over  his  lost  boy,  a  bond  of  friendship  was  esta- 
bhshed  never  to  be  broken,  and  resulted  in  large  blessings 
to  the  Reformed  Church.  That  young  man  was  Caspar 
Olevianus,  of  Treves,  in  Germany.  lie  was  then  twenty 
years  of  age. 

Shortly  after  this  sudden  bereavement  of  Frederick,  his 
honored  father  lay  on  his  dying  bed.  The  son  had  ere  this 
become  a  decidedly  evangelical  Christian.  Through  his 
unwearied  instructions  and  entreaties,  he  had  succeeded  in 
gaining  over  the  father  to  clearer  views  of  the  evangeli- 
cal faith.  And  when  the  venerable  sire  departed  this  life 
in  a  living  faith  in  the  Lord  Jesus,  resting  with  full  assur- 
ance on  His  merits  (1557),  his  son  was  called  to  expe- 
rience indeed  a  new  source  of  sorrow,  but  he  was  permitted 
at  the  same  time  to  rejoice  in  the  death  of  that  father  as  a 
fellow-heir  of  immortal  glory  and  blessedness. 

After  governing  for  two  years  the  hereditary  possessions 
of  his  father,  Otho  Henry,  his  uncle,  dying  without  issue, 
Frederick  succeeded  (1559)  to  the  Electoral  throne  of  the 
Rhenish  Palatinate.  He  had  now  attained  a  vigorous  age, 
and  was  a  man  of  great  knowledge  and  experience  in  tem- 
poral as  well  as  spiritual  things.  But  the  best  of  all  was 
that  he  was  a  firm  and  decided  Christian,  whose  faith  had 
stood  well  the  test  of  affliction,  and  who  had  grown  up  to 
the  stature  of  a  vigorous  disciple,  full  of  joy  and  hope  in 
his  Saviour.  From  all  his  antecedents  it  was  reasonable 
to  expect  that  he  would,  "as  a  most  benevolent,  courteous, 
and  pious  prince,  endeavor  conscientiously  to  promote  the 
glory  of  God  and  the  welfare  of  his  subjects  to  the  best  of 
his  ability.' 

182 


ELECTOR    OF    THE    PALATINATE. 

III. 

FREDERICK   AS   A   REFORMER. 

The  condition  in  wliieli  Frederick  found  the  Chnrch  in 
the  Palatinate  was  by  no  means  encouraging.  It  was 
trembling  with  commotions,  and  the  aboniinations  of  ex- 
cited theological  controversy  had  usurped  even  the  sacred 
desk.  Roman  Catholicism  had  indeed  been  abolished,  but 
amid  the  storm  of  fury  which  had  been  conjured  up  by  the 
fanatical  ultra-Lutheran  Ilesshus,  the  tender  plant  of  evan- 
gelical faith  and  piety  could  not  thrive.  At  first  Frederick 
attempted  by  gentle  means  to  reconcile  the  contending 
parties.  But  when  Ilesshus  still  continued  to  rave  and 
bluster  against  the  "Zwinglian  devil,"  and  when  Klebitz 
paid  back  his  antagonist  in  the  same  hard  coin,  until  the 
feud  had  become  a  public  scandal,  the  Elector  at  once  in- 
terposed, by  suspending  both  belligerents  from  office  and 
ordering  them  out  of  the  country.  This  energetic  course 
on  the  part  of  the  Elector  had  indeed  an  immediate  effect 
so  far  as  the  restoration  of  peace  was  concerned,  but  it  did 
not  restore  the  Church  from  its  condition  of  uncertainty 
and  fluctuation  to  security  and  permanence.  Three  parties 
existed  in  the  Palatinate  Church  at  the  time:  the  extreme 
Lutheran,  the  extreme  Calviiiistic,  and  between  these  the 
Melanchthonian  party.  This  last  party  was  anxious  to 
effect  a  compromise  on  the  points  of  difference  held  by  the 
two  extreme  parties  just  named. 

The  Elector  was  necessitated  to  make  a  decision  in  favor 
of  only  one  of  these  tendencies,  if  he  wished  to  do  any 
thing  decisively  toward  the  consolidation  of  the  Church. 
His  mind  had  already  been  made  up  to  this  course,  and 
hence  (in  1559)  he  sent  his  private  secretary,  Stephan  Zier- 
ler,  with  an  autograph  letter  to  Melanchthon  at  Witten- 
berg, that  eminent  son  of  the  Palatinate,  requesting  his 
views  in  regard  to  the  organization  of  the  Church  and  the 
best  means  of  settling  questions  at  issue.     Under  date  of 

R  183 


FREDERICK   III., 

Nov.  1,  1559,  Melanclitlion  expressed  his  views  to  tlie 
Elector  at  length.  It  was  one  of  the  last  acts  of  his  life, — 
he  died  in  April  of  the  following  year,— an  act  by  which, 
m  the  eventide  of  his  pilgrimage,  he  rendered  the  most 
beautiful  tribute  of  gratitude  to  thai  country  in  which  the 
sweetest  pleasures  of  his  childhood  had  been  enjoyed.  The 
tenor  of  his  counsel  in  the  matter  bears  the  impress  of  the 
mild  and  peaceable  spirit  of  that  great  and  good  man,  not- 
withstanding the  anathemas  which  were  fulminated  against 
him  by  those  who  pretended  to  be  more  Lutheran  than 
Luther  himself.  In  regard  to  the  administration  of  the 
Lord's  Supper,  he  advised  an  adherence  simply  to  the 
words  of  the  apostle  (1  Cor.  ix.  16):  "The  bread  which 
we  break,  and  the  cup  which  Ave  bless,  is  it  not  the  com- 
munion of  the  body  and  blood  of  Jesus  Christ?"  He  fur- 
ther advised  the  Elector  to  adhere  to  a  fixed  doctrinal  j)osition, 
and  that  he  should  call  to  his  aid,  from  the  Churches  of  various 
countries,  learned  and  pious  men  to  take  into  consideration  ques- 
tions of  controversy. 

The  closing  portion  of  this  counsel  was,  indeed,  not  fol- 
lowed; but  when  the  Dukes  of  Gotha  and  Weimar,  both 
sons-in-law  of  the  Elector,  visited  him  with  their  Lutheran 
court-preachers,  Morlin  and  Stossel,  in  the  spring  of  1560, 
and  proposed  a  theological  disputation  to  the  Elector,  he 
acceded  to  the  proposition,  and  the  celebrated  professor  at 
Heidelberg,  Peter  Boquin,  was  chosen  to  represent  the 
Reformed  side.  He  took  the  position,  that  "the  true  sub- 
stance of  the  true  body  of  Christ  was  indeed  received  in 
the  sacrament,  but  not  in  a  corporeal  way,  nor  by  all,  but 
alone  by  believers  through  faith."  Boquin  triumphed;  for 
he  was  on  the  side  of  truth.  The  Elector  was  more  firmly 
than  ever  resolved  to  establish  the  Reformed  doctrine  in 
the  Palatinate.  After  he  had  thus  come  to  a  decision  him- 
self, he  lost  no  time  in  organizing  the  Church  according  to 
the  Reformed  doctrinal  position.  This  he  did  with  energy 
and  zeal,  and  would  not  allow  himself  to  be  moved  from 
his  convictions  of  truth  either  by  the  hue  and  cry  of  a  few 

184 


ELECTOR    OF   TUE    PALATINATE. 

Lutheran  zealots,  or  by  the  letters  of  Prince  John  Frederick 
of  Gotha  and  Duke  Christopher  of  Wiirtemberg.  The  at- 
tacks of  the  former  he  met  with  silence  and  pity ;  to  the 
remonstrances  of  the  latter  he  replied  by  letters  which 
evinced  that  he  knew  full  well  what  he  was  about,  and 
that  he  was  acting  only  in  obedience  to  that  which  he  be- 
lieved and  knew  to  be  the  truth.  As  early  as  the  12th  of 
August,  1560,  he  issued  a  proclamation,  in  which  he  re- 
quired every  minister  to  subscribe  to  the  expression  of 
views  by  Melanchthon.  Those  who  refused  were  dismissed 
from  oflice, — which  was  the  lot  of  a  considerable  number. 
Their  places  were  supplied  by  ministers  of  the  Reformed 
Church,  mostly  refugees  from  the  Netherlands,  France,  and 
the  German  territories.  Among  the  most  distinguished  of 
those  newly  appointed  w^ere  Caspar  Olevianus  and  Zacha- 
rias  Ursinus.  The  former,  like  Calvin,  had  studied  law. 
But  the  vow  made  amid  the  waves  of  the  Eure  gave  a  new 
direction  to  his  after-life.  He  went  to  Geneva,  and  became 
a  pupil  of  Calvin  and  a  devoted  friend  of  Theodore  Beza. 
William  Farel  exacted  a  promise  from  him  that  he  would 
preach  the  gospel  in  his  native  city  of  Treves.  In  1559 
this  promise  was  redeemed,  and  with  favorable  results. 
An  Evangelical  Church  was  founded  there,  which  increased 
from  day  to  day.  At  this  juncture  Archbishop  John  V. 
arose,  and  by  force  of  arms  and  starvation  conquered 
Treves,  banished  the  Protestants,  and  cast  Olevianus  and 
other  prominent  leaders  of  the  movement  into  prison. 
Only  through  the  earnest  efforts  of  the  Elector  Frederick 
and  other  Protestant  princes  were  they  released  from  their 
confinement  by  paying  a  fine  and  at  once  leaving  the  city. 
The  Elector  now  called  Olevianus,  as  court-preacher  and 
professor,  to  Heidelberg.  Ursinus  was  a  native  of  Breslau, 
in  Silesia.  He  was  a  warm  friend  and  admirer  of  Melanch- 
thon. But  on  this  very  account  the  ultra-Lutherans  looked 
upon  him  with  suspicion.  They  rendered  his  life  burden- 
some in  his  native  city,  where  he  held  the  post  of  rector  in 
the  Elizabethan  Gymnasium.     For  the  sake  of  peace  he 

185 


FREDERICK   III., 

turned  his  back  upon  Breslau  and  went  to  Zuricli.  From 
here  he  was  called  by  the  Elector  to  the  theological  pro- 
fessorship at  Heidelberg. 

Olevianus  and  Ursinus  soon  became  the  principal  organs 
of  the  Elector  in  renovating  the  Palatinate  Church,  They 
stood  side  by  side,  like  Luther  and  Melanchthon,  one 
being  the  complement  of  the  other..  Olevianus,  a  pupil  of 
Calvin,  and  withal  a  practical  and  energetic  man,  was  not 
so  profoundly  learned,  but  an  able  preacher,  and  possess- 
ing administrative  and  governing  talents  of  a  very  high 
order.  Ursinus,  a  pupil  of  Melanchthon,  was  rather  un- 
practical and  without  any  preaching  talent,  but  a  close  stu- 
dent, a  man  of  varied  stores  of  knowledge,  great  clearness 
of  mind,  and  a  good  University  teacher.  The  same  divine 
providence  which  placed  Melanchthon  by  the  side  of 
Luther  in  Wittenberg  is  visible  also  in  placing  Ursinus  by 
the  side  of  Olevianus  in  Heidelberg.  In  addition  to  these 
two  master-spirits,  many  others  were  called  to  Heidelberg, 
among  whom  were  Emanuel  Tremellio,  a  native  of  Italy, 
and  Peter  Dathenus. 

More  important,  however,  than  these  appointments — at 
least  so  far  as  a  direct  effect  upon  the  iKopk  was  concerned 
— was  the  change  which  Frederick  now  undertook  in  the 
outward  forms  of  worship.  The  remains  of  Romish  pecu- 
liarities were  banished, — altars,  pictures,  crucifixes,  and  the 
like.  So,  too,  the  sounds  of  the  organ  were  hushed,  and 
the  Latin  chants  were  abolished.  Instead  of  these,  German 
hymns  were  sung  by  the  whole  congregation  to  the  praise 
of  God. 

If  it  is  objected  that  Frederick  went  too  far  in  some  of 
these  reforms,  in  that  he  seems  to  have  ignored  the  signifi- 
cance of  art  in  the  kingdom  of  God,  it  should  not  be  for- 
gotten that  he  was  not  impervious  to  the  spirit  of  the  age 
in  which  he  lived,  any  more  than  others,  but  was  borne  on 
the  flowing  tide  of  opposition  against  all  kinds  of  images 
and  ceremonial  worship.  The  abhorrence  against  Catholic 
"idolatry"  led  many  a  sincere  Christian  heart  to  the  ex- 

186 


ELECTOR    OF   THE    PALATINATE. 

treme  of  an  ultra-puritan  hatred  of  legitimate  art.  To 
purify  the  worship  of  God  from  all  remains  of  a  papal  age 
was,  however,  a  merely  negative  work,  which  had  no  power 
of  itself  to  renovate  the  Church.  To  eficct  this,  something 
'positive  is  required.  The  weeding  out  of  the  old  tares  must 
he  succeeded  by  the  implantation  of  a  new  seed. 

IV. 

THE  HEIDELBERG  CATECHISM. 

Frederick  III.  was  fully  aware  that  in  order  to  a  tho- 
rough reformation  it  was  not  enough  to  tear  down,  but  to 
build  up  also;  not  the  weeding  process  only,  but  the 
planting  process, — not  the  removing  of  the  old  only,  but 
also  the  laying  of  new  foundations, — were  requisite.  Hence 
he  had,  with  commendable  forethought,  determined  to 
provide  the  Church  of  the  Palatinate  with  a  neio  and  solid 
doctrinal  basis.  But  why  a  new  basis?  it  might  be  asked. 
The  Elector  had  good  grounds  for  not  adopting  any  of  the 
existing  confessional  books.  There  were,  as  we  have  seen, 
Lutheran  and  Calvinistic  elements  at  hand  in  the  Palati- 
nate Church,  and  they  w^ere  at  war  with  each  other.  By 
adopting  either  of  the  old  symbols,  the  Elector  would  have 
given  oftence  to  the  other  party.  The  great  matter  was, 
therefore,  to  reconcile  and  unite  the  old  parties.  To  ac- 
complish this,  a  new  symbolical  book  was  demanded.  But 
to  attain  this  end  such  symbol  must  be  of  an  irenical  cha- 
racter,— must  present  the  pure  truths  of  the  Bible  without 
obtruding  the  sharp  corners  of  polemics,  and  draw  from 
the  doctrinal  controversies  of  the  past  the  precious  metals 
of  truth,  which  alone  are  of  permanent  value.  Accord- 
ingly, Frederick  III.  in  1562  commissioned  Olevianus  and 
Ursinus  with  the  preparation  of  a  Catechism  of  the  Chris- 
tian religion,  which  should  serve  as  a  Confession  of  Faith 
and  doctrinal  basis  of  the  Reformed  Church  of  the  Pala- 
tinate. 

Such  is  the  origin  of  the  Heidelberg  Catechism.     The  Elec- 

187 


FEEDERICK   III., 

tor  himself  took  tlie  liveliest  personal  interest  in  tlie  work, 
which,  more  than  any  thing  else,  lay  near  his  heart,  and 
upon  which  he  constantly  and  freely  bestowed  his  aid  and 
counsel.  He  made  several  changes  in  the  plan  with  his 
own  hand,  and  in  the  second  edition  the  eightieth  question 
was  added  at  his  instance,  the  answer  to  which  concluded 
with  the  words :  "  so  that  the  mass,  at  bottom,  is  nothing 
else  than  a  denial  of  the  one  sacrifice  and  suiFerings  of 
Jesus  Christ."  But  when,  about  that  time,  the  Council  of 
Trent  promulgated  its  anathema  against  all  who  would  not 
acknowledge  the  mass  to  be  of  divine  authority,  the  Elec- 
tor used  every  efl:brt  to  suppress  the  previous  edition,  and 
added  the  clause  which  pronounces  the  mass  "an  accursed 
idolatry."  Before  the  close  of  the  year  1563,  the  Cate- 
chism was  published  in  the  form  in  which  it  has  ever  since 
appeared.* 

"We  see  from  this  that  his  whole  heart  was  engaged  in 
the  work,  and  hence  it  may  justly  be  regarded  as  his  work. 
As  soon  as  the  Catechism  was  finished,  Frederick  called 
together  at  Heidelberg  a  Synod  composed  of  the  superin- 
tendents and  principal  pastors  of  the  Palatinate  (December, 
1562),  for  the  purpose  of  examining  and  reviewing  the 
Catechism,  and,  in  case  of  approval,  to  give  to  it  their 
ecclesiastical  sanction.  The  Synod  met,  examined,  and 
sanctioned  it.  In  January,  1563,  the  Elector  caused  it  to 
be  published  in  Latin  and  German,  with  an  ever-memorable 
preface  drawn  up  by  himself.  "It  is  the  sacred  duty  of 
princes,"  he  says  in  this  preface,  "  not  merely  to  be  mind- 
ful of  the  temporal  welfare  of  their  people,  but  also  to  see  to 
it  that  they  are  instructed  in  the  knowledge  of  God,  and 
imbued  with  due  and  becoming  reverence  for  His  holy 
word."  He  then  expatiates  upon  the  efibrts  of  his  prede- 
cessors in  reference  to  the  Palatinate  Church  and  the 
neglected  and  confused  condition  of  the  schools,  in  which 


*  Leben  der  Vater  u.  Begr.  der  Ref.  Kirche.  VIII.  Theil.  Von  K.  SudhofF, 
pp.  108,  109. 
188 


ELECTOR    OP   THE   PALATINATE. 

Catechisms  had  hitherto  been  used  according  to  the  whims 
of  the  teachers,  and  in  this  way  argues  in  the  most  forcible 
manner  in  favor  of  the  introduction  of  the  new  Catechism, 
whose  sole  use  in  churches  and  schools  he  earnestly  recom- 
mends. "We  exhort  and  earnestly  command,"  he  con- 
tinues, "that  you  will  gratefully  receive  this  Catechism  or 
method  of  instruction,  which  is  designed  for  the  promotion 
of  God's  glory  and  the  good  of  our  subjects  and  the  salva- 
tion of  your  souls.  And,  moreover,  that  you  will  duly 
impress  upon  the  minds  of  the  young,  both  in  schools  and 
churches,  and  upon  the  people  generally  from  the  pulpit,  a 
proper  understanding  of  its  teachings,  and  that  they  will 
profess  and  live  according  thereto;  fully  assured,  that  if 
our  children  are  early  and  faithfully  instructed  and  trained 
according  to  God's  holy  word,  the  Almighty  will  bestow 
reformation  of  life  and  conduct,  and  thus  dispense  tem- 
poral and  eternal  blessings  upon  them."  The  Catechism 
soon  had  an  extensive  circulation.  Three  editions  were 
called  for  in  the  same  year.  The  questions  and  answers  in 
these  editions  follow  each  other  in  unbroken  succession, 
without  division  or  number.  The  proof-passages  from  the 
Bible  are  cited  in  the  margin,  and  refer  simply  to  the 
chapters.  It  was  not  till  1573 — ten  years  later — that  it  was 
divided  into  fifty-two  sections  or  Sundays,  and  furnished 
with  specific  references. 

Much  might  be  said  in  regard  to  the  character  and  value 
of  this  Catechism ;  but  this  is  foreign  to  the  subject  in  hand. 
Let  it  sufiice,  therefore,  to  say  that  it  is  the  common  con- 
fession of  faith  and  text-book  of  the  entire  German  as  well 
as  Dutch  Reformed  Church  from  the  Palatinate  to  the 
Netherlands,  and  from  the  Netherlands  to  the  United 
States  of  America.  It  combines  German  heartsomeness 
with  theological  acumen  and  clearness,  biblical  simplicity 
with  evangelical  power  and  fulness.  "It  is  deserving," 
says  a  Lutheran  historian  of  Germany  in  our  own  time,* 

*  Dr.  J.  Henry  Kurtz,  Lelirbuch  d.  Kirch-Geschichte.     Third  ed.  p.  490. 

189 


FREDERICK    III., 

"of  the  estimation  in  whicli  it  is  held  not  only  by  the 
^Reformed  in  Germany,  but  in  other  countries  also." 
Thousands  upon  thousands  have  been  told  by  it  "what  is 
their  only  comfort  in  life  and  death,"  and  it  will  tell  the 
same  to  thousands  upon  thousands  in  coming  generations, 
until  the  militant  lieformed  Church,  meanwhile  resting 
upon  that  platform,  shall  be  gathered  into  the  great 
triumphant  Church  of  her  Lord  in  heaven  ! 

V. 

FREDERICK   AS   A   DEFENDER   OF    HIS   WORK. 

The  commotion  which  the  Catechism  occasioned  through- 
out  Germany  was  extraordinary.  The  high-toned  Lutheran 
theologians,  with  Ilesshus  (now  of  Bremen)  as  leader,  at 
once  opened  with  a  violent  attack  upon  it.  He  sent  forth 
into  the  world  his  "Warning,"  and  was  followed  by  the 
celebrated  champion  Matthias  Flacius,  with  his  "Refuta- 
tion of  the  Calvinistic  Catechism  of  Olevianus."  The 
duty  of  meeting  the  attacks  of  these  and  other  theologians 
devolved  upon  the  excellent  Ursinus,  and  in  the  capacity 
of  a  defender  he  proved  himself  to  be  a  worthy  pupil  of  his 
master  Melanchtlion. 

ITot  only  the  theological  world,  however,  but  the  Lutheran 
princes,  became  alarmed.  The  brother-in-law  of  Frederick, 
Margrave  Charles  IL  of  Baden,  the  Duke  Christopher  of 
Wiirtemberg,  and  Count  Wolfgang  of  Zweibriicken,  jointly 
addressed  Frederick  in  two  several  letters  in  the  months 
of  Ma}^  and  July,  1563,  in  Avliich  they  direct  his  atten- 
tion to  the  danger  of  excluding  himself  from  the  com- 
pact of  the  Peace  of  Augsburg.  But  all  this  did  not 
move  him.  Conscious  of  acting  in  the  fear  of  God,  he 
regarded  not  the  frown  of  man.  ^ov  was  he  willing  that 
his  Catechism  should  be  submitted  to  the  judgment  of  the 
Evangelical  States  of  the  Empire,  to  obtain  thus  a  legal 
sanction  for  it, — a  measure  whicli  the  princes  referred  to 
had  urged  upon  him.      Failing  in  this,  they  proposed  a 

190 


ELECTOR    OF    THE    PALATINATE. 

theological  discussion.  This,  too,  was  resisted  by  Frede- 
rick for  a  long  time,  because,  as  he  said,  he  did  not  wish 
to  have  any  thing  to  do  with  these  captious  theologians. 
At  length,  however,  he  yielded  the  point  during  a  personal 
interview  at  Ililsbach  with  Duke  Christopher. 

The  debate  was  held  in  April,  1564,  in  the  convent  at 
Maulbron,  near  Bretten,  the  birthplace  of  Melanehthon. 
Olevianus,  Ursinus,  and  Boquin,  the  professors  at  Heidel- 
berg, accompanied  their  prince.  On  the  other  side  were 
John  Brentz,  the  Chancellor  James  Andrea  of  Tubingen, 
and  other  divines,  with  Duke  Christopher.  Besides  these, 
a  number  of  secular  counsellors  were  in  attendance  from 
both  sides.  These  last  were  to  keep  the  peace,  if  unhap- 
pily "  the  theologians  should  act  unseemly  toward  each 
other"  I  The  question  proposed  was  again  the  Lord's 
Supper.  Andrea  and  Ursinus  were  the  chief  disputants. 
The  AViirtembergers  intrenched  themselves  behind  their 
favorite  dogma  of  the  ubiquUy  of  Christ's  body,  which  had 
been  brought  forward  four  years  ago  at  Stuttgart  as  a 
result  of  the  ^o-cdXlcdi '•^  communicatio  idiomatum.'"  It  v/as, 
to  be  sure,  very  easy  to  unite  this  doctrine  of  the  ubiquity 
with  Luther's  position  of  "m,  iciih,  and  under;"  but  the 
question  to  be  decided  was,  whether  this  doctrine  of  the 
ubiquity  itself  was  founded  in  Holy  Scripture,  or  whether 
it  was  merely  a  human  invention.  The  debate  continued 
a  whole  week.  When  the  third  day  was  reached  with  no 
better  prospect  of  coming  to  a  result  than  at  the  start, 
Frederick  was  heard  to  say,  "I  am  not  yet  tired  of  the 
debate ;  for  I  came  here  to  learn,  and  I  want  to  learn  my 
whole  life-long."  But  when  the  debate  had  continued  an 
entire  week  without  any  advance  toward  harmony  of  views, 
it  was  resolved  to  separate.  Previously,  however,  "  on 
Tuesday,  the  18th  day  of  April,  toward  morning,  just  as 
the  clock  struck  the  hour  of  three"  (so  reads  the  history), 
"  Frederick  subscribed  his  name  to  the  views  held  by  him 
on  the  subjects  in  controversy,  as  these  were  drawn  up  by 
himself  on  the  previous  night.     Duke  Christopher  did  the 

191 


FREDERICK   III., 

same.  The  conference  then  separated,  without  having 
arrived  at  any  results."  Alas!  what  a  commentary  on  the 
imperfection  and  weakness  of  man,  even  in  his  best  estate, 
that  the  very  feast  of  communion  and  felloioship  should 
become  an  apple  of  discord  and  disunion ! 

By  previous  arrangement,  the  proceedings  of  this  con- 
ference were  not  to  be  published.  As,  however,  then  as 
now  each  party  claimed  the  victory,  full  reports  were  soon 
issued  and  spread  broadcast  over  the  land.  The  fires  of 
theological  controversy  received  fresh  fuel  and  raged  more 
fiercely  than  before.  Controversial  books  and  tracts  fol- 
lowed each  other  in  quick  succession.  Mutual  animosities 
increased.     The  peace  of  the  Church  was  disturbed. 

The  Emperor  Maximilian  11.  ascended  the  throne  in 
1564.  He  clearly  saw  the  consequences  threatening  the 
peace  of  his  empire  from  the  commotions  produced  by 
this  Reformation  in  the  Palatinate.  In  the  persuasion  that 
God  only  has  rightful  authority  over  the  consciences  of 
men,  he  was  disposed  at  first  to  abide  faithfully  by  the 
terms  of  the  "Religious  Peace"  of  1555.  But  the  ques- 
tion arose,  whether  Frederick  UL  was  still  entitled  to 
the  claim  of  being  a  confederate  under  the  Augsburg 
Confession.  To  these  the  "Religious  Peace"  secured  full 
liberty  in  matters  of  religion,  whilst  "  Calvinists"  were 
excluded  from  this  privilege.  True,  Frederick  had,  at  a 
meeting  of  the  Protestant  princes  in  ISTaumburg,  subscribed 
the  Confession  of  Augsburg.  But,  in  the  estimation  of 
Roman  Catholics  and  high-toned  Lutherans,  the  publica- 
tion of  the  Heidelberg  Catechism  was  an  apostasy  from 
that  "  Confession"  and  an  adoption  of  Calvinism,  and,  con- 
sequently, it  was  held  that  Frederick  had  forfeited  Ms 
rights  under  the  Peace  of  1555. 

There  were  not  wanting  those  who  insisted  upon  the  ex- 
clusion of  Frederick  from  the  Articles  of  Peace.  The 
papal  nuncio  was  specially  active  in  the  matter.  Roman 
Catholic  and  Lutheran  princes  made  common  cause  with 
him,  and  did  all  in  their  power  to  incite  the  emperor 

192 


ELECTOR    OF   THE    PALATINATE. 

against  Frederick.  In  the  estimation  of  many,  tlie  Elec- 
toral dignity  was  already-  regarded  as  a  foregone  conclu- 
sion, and  tlie  hard  lot  of  John  Frederick  of  Saxony*  was 
believed  to  be  in  store  for  Frederick.  All  kinds  of  rumors 
were  afloat  on  this  subject,  especially  in  view  of  the 
dangers  which  threatened  him  in  the  Imperial  Diet  which 
was  to  meet  at  Augsburg  in  1556.  So  threatening  did  the 
danger  appear,  that  his  brother,  Count  Richard  of  Sim- 
mem,  earnestly  besought  him  not  to  attend  the  Diet.  But 
to  this  advice  he  would  not  yield.  There  are  yet  on  record 
two  letters  which  he  wrote  on  that  occasion  to  his  anxiously 
concerned  brother.  They  bear  a  noble  testimony  not  only 
to  his  unshaken  confidence  in  God  and  his  Christian  hero- 
ism, but  also  to  his  manly  courage  in  standing  up  before 
the  world  as  a  witness  for  Jesus.  How  rare  are  such  ex- 
amples of  decided,  witness-bearing  piety  among  the  great 
and  noble  of  this  world  ! 

"There  may  be  danger  in  store  for  me  at  the  Diet,"  he 
wrote;  "but  I  have  a  comforting  hope  and  trust  in  my 
heavenly  Father,  that  He  will  make  me  an  instrument  of 
His  own  poAver  for  the  confession  of  His  name  in  these 
latter  days,  not  in  word  only,  but  also  in  deed  and  verity, 
before  the  Roman  empire  of  the  German  nation,  as  did  my 
late  brother-in-law,  John  Frederick  of  Saxony,  of  blessed 
memory.  I  presume  not,  indeed,  to  compare  myself  with 
my  honored  relative ;  yet  I  do  know  that  the  same  God  from 
whom  he  derived  his  strength  still  liveth,  and  can  easily 
uphold  me,  insignificant  as  I  am,  and  even  if  it  should  come 
to  the  shedding  of  blood, — an  honor  for  which,  if  my  God 
and  Father  should  be  pleased  so  to  use  me,  I  could  never 
be  sufficiently  thankful  in  time  or  in  eternity." 

In  this  spirit  of  the  witnesses  of  the  earliest  ages  Frede- 


*  In  the  battle  of  Muhlberg  he  was  defeated  and  taken  prisoner  by  the  Em- 
peror Charles  V.,  and  condemned  to  death,  but  was  afterward  pardoned.  He 
was  deprived  of  his  Electoral  dignity,  however,  and  continued  a  captive  in 
the  emperor's  camp  for  five  years. 

193 


FREDERICK   III., 

vick  went  to  the  Diet,  accompanied  by  his  son  John  Casi- 
mir.  His  position  was  a  most  trying  one.  The  Imperial 
Vice-Chancellor  Zasius  now  arose  before  the  assembled 
princes,  and  read  a  lengthy  and  severe  accusation  against 
Frederick,  closing  with  the  distinct  imperial  command, 
that  the  Elector  should  remove  all  Calvinistic  ministers 
and  teachers  from  the  Palatinate,  and  to  conform  to  the 
Augsburg  Confession  in  every  respect;  otherwise  he 
should  be  deprived  of  all  the  privileges  guaranteed  to  him 
by  the  terms  of  the  "Religious  Peace."  The  Elector  with- 
drew for  a  short  time,  and  then  returned  to  his  place  with 
his  son  John  Casimir,  bearing  the  Bible  and  the  Augsburg 
Confession.  These,  under  God,  were  to  be  his  weapons  of 
defence. 

His  reply  to  the  charges  was  brief,  bold,  clear,  con- 
vincing, and  overwhelming.  When  reviewing  the  charge 
of  having  fallen  away  from  the  Augsburg  Confession,  he 
reminded  the  emperor  that  in  matters  of  faith  and  con- 
science he  could  acknowledge  but  one  Master,  even  the 
Lord  of  lords  and  King  of  kings.  In  regard  to  the  charge 
of  Calvinism,  he  said  he  could  testify  before  God  that  he 
had  never  read  Calvin's  books,  and  hence  could  not  know 
precisely  what  was  meant  by  Calvinism.  On  the  other 
hand,  he  had  signed  the  Augsburg  Confession,  as  a  num- 
ber of  the  princes  present  could  testify,  and  he  still  held 
the  same  faith  as  then.  He  moreover  challenged  any  one 
who  could  convict  him  of  having  done  aught  to  show 
his  departure  from  that  faith,  to  come  forward  and  testify 
against  him.  "As  regards  my  Catechism,"  he  said,  in 
conclusion,  "I  believe  it  to  be  so  well  fortified  with  proofs 
from  the  Bible,  that  it  has  not  been,  and  I  believe  will  not 
be,  overthrown  in  all  time  to  come.  If,  however,  any  one 
can  show  it  to  be  wrong  by  proofs  from  this  Bible  which  I 
now  hold  in  my  hands,  I  am  ready  to  hear  and  answer  him 
from  out  of  that  holy  book.  Meanwhile,  I  trust  in  your 
majesty's  gracious  forbearance.  Should  this,  nevertheless, 
not  be  granted  to  me,  I  shall  still  comfort  myself  with  the 

191 


ELECTOR    OF   THE    PALATINATE. 

certain  promise  which  my  Lord  and  Saviour  Jesus  Christ 
has  made  to  me  and  all  ITis  saints,  that  whatever  I  may 
lose  for  the  honor  of  His  luiine  -will  he  restored  to  me  an 
hundredfold  in  the  world  to  come." 

Tliis  nohle  testimony  of  the  pious  prince  made  an  over- 
powering impression  upon  the  assembly.  The  silence  of 
death  reigned  during  the  delivery  and  after  the  close  of 
his  address.  All  were  struck  with  amazement,  ^ot  a  few 
were  in  tears.  It  was  felt  that  a  CJirlstian  hero  stood  before 
them,  whose  strong  tower  was  God,  whose  weapon  of  de- 
fence was  God's  holy  word.  As  he  thus  stood  forth  in 
and  for  Christ,  many  felt  their  own  inferiority  in  the  com- 
parison. AVTien  he  had  finished,  the  eyes  of  all  were 
silently  fixed  upon  him.  Only  the  Jjishop  of  Augsburg 
murmured  something  about  the  eightieth  question  of  the 
Catechism,  the  answer  to  which  calls  the  mass  an  "accursed 
idolatry."  But  no  one  heeded  him,  for  just  at  this  point 
Augustus  of  Saxony  approached  Frederick  III.,  and  ex- 
claimed, tapping  him  on  the  shoulder,  "Fritz,  thou  art 
more  pious  than  the  whole  of  us  !"  And  at  the  close  of 
the  session  the  Margrave  of  Baden  said  to  the  princes, 
"  Why  trouble  ye  the  Elector  ?  He  has  more  piety  than  all 
of  us  together." 

The  victory  over  the  machinations  of  his  enemies  was 
complete.  And  when  the  emperor  finally  submitted  the 
question,  whether  the  Elector  Frederick  III.  should  be  re- 
garded as  an  ally  of  the  Augsburg  Confession,  the  mem- 
bers of  the  Diet  replied,  that  he  was  sound  in  the  faith 
according  to  the  essentials  of  this  standard,  and,  as  regarded 
the  article  of  the  Eucharist,  whilst  he  showed  some  varia- 
tion from  that  confession,  they  believed  in  the  possibility 
of  coming  to  a  satisfactory  understanding  with  him  on  that 
point;  but  in  no  event  should  he  be  excluded  from  the 
terms  of  the  "lieligious  Peace." 

Frederick  now  returned  unmolested  to  Heidelberg. 
Stories  of  his  having  been  imprisoned,  and  even  beheaded, 
had  already  been  spread  over  the  town.     The  joy  at  seeing 

195 


FREDERICK  TIL, 

him  safe  and  sound  in  tlieir  midst  was,  therefore,  the  more 
heartfelt  and  universaL  The  day  after  his  arrival  he  at- 
tended the  preparation  service  for  the  Holy  Communion 
in  the  Church  of  the  Holy  Ghost.  Olevianus  officiated  on 
the  occasion.  The  Elector  grasped  his  hand  in  the  most 
cordial  manner,  and  exhorted  him  to  continue  steadfast  in 
the  faith  of  the  Saviour.  The  congregation  were  deeply 
moved  at  this  impressive  scene,  and  many  a  heart  over- 
flowed with  joy  for  having  such  a  prince.  And  well  might 
they  rejoice  and  thank  God;  for  it  is  rarely  that  princes  are 
found  of  the  same  elevated  piety  and  decision  of  Christian 
character  as  this  Elector  of  the  Palatinate.  He  has  become 
a  shining  mtness  and  confessor  for  the  truth  as  it  is  in 
Jesus,  without  shedding  his  blood.  The  Reformed  Church 
may  justly  be  proud  of  such  a  man.  Even  the  Emperor 
Maximilian  seems  to  have  been  favorably  impressed  to- 
ward him  at  the  Diet;  for  in  1570,  when  on  his  way  to 
Spires,  Frederick  had  the  honor  of  entertaining  the  empe- 
ror at  Heidelberg.  When  about  to  leave,  Frederick  pre- 
sented his  imperial  guest  with  a  copy  of  the  Bible  in  the 
Spanish  language,  with  these  words  :  "  The  treasures  of  all 
wisdom  and  knowledge  are  contained  in  it,  namely,  that 
heavenly  wisdom  by  which  only  emperors,  kings,  and 
princes  are  directed  how  to  govern  wisely  and  well." 
Maximilian  received  the  book  kindly;  nay,  more,  he  pro- 
mised to  read  it  diligently. 

VI. 

Frederick's  efforts  to  advance  the  church  internally. 

Frederick  HI.  not  only  maintained  the  cause  of  the 
Church  in  the  face  of  the  Emperor  and  the  State,  but  was 
ever  concerned  for  its  growth  and  welfare.  We  have 
already  seen  his  diligence  in  calling  pious  and  learned  men 
from  abroad  to  Heidelberg.  The  revenues  from  the  monas- 
teries and  convents  which  had  been  abolished,  he  did  not 
apply  to  his  own  use,  as  was  the  wont  of  other  princes, 

196 


ELECTOR   OF   THE    PALATINATE. 

but  set  aside  the  entire  amount  for  the  use  of  the  Church 
and  of  schools,  and  added  from  his  own  purse  the  sum  of 
twenty-four  thousand  florins.  He  took  special  pains  in  the 
establishment  of  good  schools.  Thus,  he  enlarged  the  jueda- 
gogium  at  Heidelberg,  and  endowed  it  with  the  income  of  an 
abolished  foundation  elsewhere.  The  Collegium.  Saimniice.  at 
Heidelberg  was  also  increased,  so  that  in  place  of  twenty 
seminary  students  seventy  were  sustained.  A  portion  of  the 
property  belonging  to  monasteries  he  appropriated  to  the 
erection  of  hospitals  and  orphan-houses.  And,  above  all, 
he  watched  Avith  assiduous  care  that  the  gospel  in  its  purity 
should  be  preached  to  the  people,  and  the  Catechism  dili- 
gently expounded  and  impressed  upon  them  on  every 
Sabbath  afternoon. 

The  introduction  and  exercise  of  a  wholesome  constitu- 
tion and  church  discipline  devolved  upon  Olevianus.  He 
had  already  in  1560  requested  Calvin  to  send  him  the 
ecclesiastical  laws  of  Geneva,  On  receiving  them,  Ole- 
vianus prepared  and  endeavored  to  introduce  a  discipline 
which  should  be  independent  of  the  temporal  power.  But 
it  was  some  time  before  he  succeeded.  When,  however, 
in  1567,  the  Englishman  "Withers,  on  taking  his  theological 
degree,  defended  the  thesis,  "  that  the  minister  is  in  duty 
bound,  in  connection  with  his  consistory,  to  carry  out 
Church  discipline,  and,  if  necessary,  to  pronounce  even 
upon  princes  the  sentence  of  Excommunication,"  a  power- 
ful impression  was  produced,  not  only  on  the  members  of 
the  University,  but  also  on  the  court  and  the  whole  city. 
The  subject  was  fully  discussed  ^^ro  and  contra,  and  not  with- 
out much  acerbity  of  feeling.  The  Elector  himself  became 
deeply  exercised  on  the  subject,  and  was  moved  to  take  a 
decided  stand  in  favor  of  the  views  of  Olevianus.  In  1570 
he  promulgated  the  decree,  which  ordered  all  congregations 
to  appoint  consistories  ['^  Presbgterien"),  to  whom  should  be 
committed  the  independent  exercise  of  church  discipline. 
These  consistories  or  presbyteries  were  called  censors. 
They  were,  however,  not  chosen  by  the  congregations,  but 

197 


FREDERICK   III., 

were  appointed  by  a  liiglier  Church  judicature.  This  mea- 
sure proved  most  salutary  for  the  Palatinate  Church. 

As  might  have  been  expected,  the  introduction  of  a  new 
Church  government  called  forth  violent  opposition,  and 
estranged  many  excellent  men  from  Olevianus.  Among 
these  were  such  men  as  Sigismund  Melanchthon,  (a  nephew 
of  the  Reformer,  who  was  then  professor  of  ^Natural  Science), 
the  Chancellor  Probus,  and  especially  the  excellent  physi- 
cian Thomas  Erastus.  The  latter  was  suspected  of  Arian- 
ism,  and  remained  suspended  from  church  privileges  for 
several  years,  without  being  proved  guilty  of  the  charges 
alleged  against  him. 

As  in  his  case,  so  also  was  discipline  brought  to  bear 
upon  others  who  came  under  suspicion  of  the  same  heresy, 
and,  it  must  be  acknowledged,  in  a  manner  at  once  harsh 
and  extremely  severe.  This  was  the  case  in  regard  to  the 
pastor  of  a  church  in  Heidelberg,  Adam  I^euser,  Pastor 
Suter  of  Feudenheim,  Pastor  Vehe  of  Kaiserslautern,  and 
Inspector  Sylvanus  of  Ladenberg,  who  were  accused  of 
being  in  consultation  with  the  embassador  of  Transylvania, 
with  a  view  of  taking  refuge  in  that  asylum  for  Arians  and 
Socinians.  Suter,  Sylvanus,  and  Vehe  were  imprisoned  in 
Heidelberg,  July  15,  1570,  and  N'euser  fled  the  country. 
The  Consistory  pronounced  the  prisoners  guilty  of  blas- 
phemy. The  jurists,  however,  hesitated  to  pronounce  sen-' 
tence  against  them.  But  their  hesitation  was  cut  short 
by  Frederick  himself,  who  banished  Suter  and  Vehe  and 
ordered  Sylvanus  to  be  executed.  This  order  was  carried 
into  effect  in  the  public  square  of  Heidelberg,  on  the  23d 
of  December,  1572.  The  Genevan  auto  da  fe  was  thus  re- 
enacted  in  Heidelberg.  Frederick  HI.  honestly  believed 
that  he  was  acting  for  the  glory  of  Grod  when  he  signed  the 
death-warrant  of  Sylvanus;  and  yet  in  what  contrast  does 
it  stand  to  that  noble  declaration  made  and  defended  by 
him  at  Augsburg  in  1566,  "  that  in  matters  of  faith  and 
conscience  man  is  accountable  to  God  only"!  But  let  us 
not  judge  him  too  severely.     He,  too,  paid  a  tribute  to  the 

198 


ELECTOR   OF   THE   PALATINATE. 


weakness  of  human  nature  in  that  form  which  the  spirit 


of  the  age  demanded. 


VII. 


FREDERICK  S    INTEREST   IN   THE   WELFARE   OF   NEIGHBORING 
CHURCHES. 

Frederick  HI.  did  not  restrict  himself  merely  to  the 
Church  of  the  Palatinate,  hut  took  a  lively  interest  in  the 
prosperity  of  neighboring  Churches. 

He  lived  at  a  time  when  the  Protestants  of  France  and 
the  ^Netherlands  were  persecuted  unto  death  by  Homan 
Catholic  governments,  during  the  bloody  period  of  Bartho- 
lomew's night  in  Paris  and  the  murderous  reign  of  Duke 
Alba.  From  both  these  countries  hundreds  upon  hundreds 
came,  as  exiles,  to  the  adjoining  Palatinate.  Frederick 
kindly  received  and  aided  them  in  their  distress.  They 
were  for  the  most  part  a  skilful  and  industrious  people, 
and  hence  they  proved  a  blessing  to  the  country  in  which 
they  settled.  This  was  especially  the  case  in  Heidelberg, 
the  valley  of  Franconia,  Schonau,  and  St.  Lambert,  where 
large  numbers  of  them  found  a  home.  If  Frederick's  own 
kindness  of  heart  had  not  prompted  him  to  assist  these  poor 
sufferers,  his  second  wife,  the  former  Countess  of  Neuenar, 
and  sister-in-law  of  Count  Egmont,*  would  doubtless  have 
encouraged  him  to  such  deeds  of  Christian  charity.  It  is 
not  strange,  therefore,  that  he  should  deeply  sympathize 
with  every  passing  event  in  France  and  the  Netherlands. 
The  news  of  the  terrible  slaughter  in  Paris  in  1572  (Bar- 
tholomew's night)  filled  his  soul  with  horror  and  amaze- 
ment. "Without  a  moment's  delay  he  called  out  an  army 
to  the  aid  of  the  Huguenots  in  France,  with  John  Casimir, 
his  favorite  son,  as  commander-in-chief.  His  efforts  were 
crowned  with  glorious  success.  His  army  was  victorious, 
and  aided  the  Huguenots  in  obtaining  peace.  Another 
son  of  Frederick  fought  and  fell  in  the  battle  between  the 

*  Executed  at  Brussels  in  1508. 

S  199 


FREDERICK   III., 

Netherlands  and  Spain.  On  hearing  the  sad  tidings,  Fre- 
derick consoled  himself  with  the  reflection  that  his  son 
had  died  on  a  bed  of  honor,  inasmuch  as  he  was  engaged 
in  the  cause  of  God  and  religion. 

So  also  he  took  a  lively  interest  in  the  formation  of  the 
Reformed  Church  in  the  Lower  Rhine.  Among  other  evi- 
dences of  this,  the  simple  fact  may  here  he  adduced,  that 
he  commissioned  his  court-preacher,  Dathenus,  to  the  first 
Synod  held  in  Wesel  in  1568,  who  became  its  president, 
and  in  other  ways  essentially  contributed  to  the  organiza- 
tion of  the  Reformed  Church  in  that  country. 

vin. 

Frederick's  character  and  death. 
Amid  such  indefatigable  activity,  Frederick  gradually 
advanced  to  old  age.  Some  of  the  children  by  his  first 
marriage,  as  well  as  their  mother,  had  departed  this  life. 
Like  many  an  aged  sire  before  and  since  his  time,  he 
began  to  feel  a  greater  degree  of  loneliness  as  his  pil- 
grimage drew  to  a  close.  When  informed  of  the  death 
of  Maximilian  11.,  which  took  place  in  October,  1576,  he 
exclaimed,  "Verily,  as  a  sexagenarian  prince,  I  also  am 
weary  of  life,  and  would  say,  with  Simeon,  'Lord,  now 
lettest  Thou  Thy  servant  depart  in  peace,'  if  I  had  only 
first  been  permitted  to  converse  witli  the  young  emperor, 
and  to  have  seen  my  young  prince  Louis  once  more  before 
my  death,  in  order  that  I  might  communicate  with  both  in 
reference  to  the  religious  condition  of  the  country." 

This  last  wish  was  not  realized.  Two  weeks  after  the 
emperor's  death,  the  good  and  noble  Elector  was  also 
'  called  to  his  reward.  When  he  felt  his  end  approaching, 
he  drew  up  his  last  will  with  his  own  hand,  in  which  he 
embodied  a  full  and  thorough  confession  of  his  faith.  In 
this  faith,  he  said,  he  expected  to  appear  with  joy  before 
the  judgment-seat  of  Christ. 

To  those  who  stood  around  his  dying  bed,  he  said,  "I 

200 


ELECTOR   OF  THE   PALATINATE. 

have  lived  long  enough  for  you  and  the  Church;  I  am  now 
called  to  a  better  life.     I  have  done  for  the  Church  all  I 
could;  but  my  power  was  limited.     God,  who  can  do  all 
things,  and  who  has  cared  for  His  Church  before  I  was 
born,  liveth  and  reigneth  in  heaven  still,  and  will  not  for- 
sake us;   nor  will  He  allow  those  prayers  and  tears  which 
I  have  offered  up  in  this  chamber  upon  my  knees  for  my 
successor  and  the  Church,  to  be  without  a  blessing."     To 
his  court-preacher  he  said,  "The  Lord  may  call  me  hence 
whenever  it  pleaseth  Him;  my  conscience  is  at  peace  in 
the  Lord  Jesus  Christ,  whom  I  have  served  with  all  my 
heart.      I    have   been   permitted  to   see   that  in   all  my 
churches    and    schools   the   people    have   been  led   away 
from   men   and   directed  to   Christ   alone."     And   again, 
"I   have   been   detained  here   long   enough  through   the 
prayers  of  God's  people;  it  is  now  time  that  I  should  be 
gathered  into  the  true  rest  with  my  Saviour."     He  then 
requested  Tossanus  to  read  to  him  the  thirty-first  Psalm 
and  the  seventeenth  chapter  of  the  Gospel  of  John,  the 
former  commencing  with : 

"In  Thee,  0  Lord,  do  I  put  my  trust;  let  me  never  be 
ashamed:  deliver  me  in  Thy  righteousness.  Bow  down 
Thine  ear  to  me;  deliver  me  speedily;  be  Thou  my  strono- 
rock,"  &c.  * 

And  the  latter  containing  that  great  prayer  of  the  Son 
of  God,  sometimes  called  the  Intercessory  Prayer: 

"These  words  spake  Jesus,  and  lifted  up  His  eyes  to 
heaven,  and  said,  Father,  the  hour  is  come,"  &c. 

After  this,  he  once  more  engaged  in  fervent,  audible 
prayer,  then  sunk,  gently  and  full  of  joy,  into  the  embraces 
of  death.     It  was  the  26th  of  October,  1576. 

Frederick  HI.  is  in  every  respect  the  model  of  a  Chris- ' 
tian  prince,  and  as  such  he  is  one  of  the  most  engaging 
characters  of  the  sixteenth  century.  His  religious  convic- 
tions were  clear  and  well  grounded.  He  was  able  to  give 
a  reason  of  the  Christian  hope  that  was  in  him.  His  faith 
was  not  a  mere  traditional  one.    His  was  the  faith  of  a 

2W 


FREDERICK    III., 

living,  personal  experience, —  a  faitli  that  "purifies  the 
heart  and  works  by  love,"  and  which  was  interwoven  with 
his  very  life  and  being.  And  hence  his  faith  was  life  and 
divine  power  in  him.  His  external  life  was  but  a  faithful 
mirror  of  the  light  and  power  of  God  m  him.  He  was  a 
tender  husband,  a  good  father,  an  excellent  ruler.  The 
pre-eminent  characteristics  in  his  politics  were  his  'prayers 
for  his  people.  Just  because  his  whole  exterior  life  and 
outward  actions  flowed  forth  from  the  harmonious  unity 
of  an  internal  life  of  faith  is  it,  that  such  a  quickening  and 
pleasing  impression  is  made  upon  us  in  the  contemplation 
of  his  character.  Before  God  he  was  like  a  little  child: 
before  man  he  was  a  hero.  Thus  we  behold  him  at  the 
Diet  of  Augsburg  beaming  with  the  brightest  lustre  of  a 
Christian  confessor  in  behalf  of  the  truth.  Surrounded 
by  many  enemies,  some  of  them  waiting  for  his  ruin,  he 
stands  up  unappalled  before  the  emperor  and  the  world, 
and  witnesses  "a  good  confession"  of  his  faith.  It  was  a 
great  deed  which  Frederick  then  and  there  performed ;  it 
was  a  deed  of  Christian  heroism, — a  deed  which  will  never 
be  forgotten  in  the  history  of  the  Christian  Church,  and 
will  command  the  admiration  of  coming  generations,  espe- 
cially in  the  Reformed  Church. 

ISTot  only  his  appearance  at  the  Diet  of  Augsburg,  how- 
ever, but  his  whole  life  and  all  his  activities  are  of  the 
greatest  significance  to  the  German  Reformed  Church. 
He  is,  in  the  full  sense  of  the  word,  Us  founder  and  father. 
She  rests,  next  to  God's  holy  word,  upon  the  Heidelberg 
Catechism  as  her  foundation.  And  this  Catechism,  as  we 
have  seen,  owes  its  existence  to  Frederick  HI.  He  ex- 
amined, supplemented,  published,  and  afterward  defended 
it  before  the  emperor  and  the  representatives  of  the  whole 
German  empire.  And  hence  a  large  share  of  the  untold 
blessings  which  have  been  experienced  by  thousands,  and 
will  be  experienced,  we  may  hope,  by  thousands  in  the 
future,  are  due,  under  God,  to  this  most  excellent  prince. 

And  now  that  the  German  Reformed  Church,  after  the 

202 


ELECTOR   OF   THE    PALATINATE. 

lapse  of  three  Imnclred  years,  feels  called  upon  to  record 
her  gratitude  to  God  for  this  invaluable  and  precious  trea- 
sure, she  cannot,  and  dare  not,  forget  the  Elector  of  the 
Palatinate,  Frederick  IIL,  who  was  the  chosen  instrument 
in  the  hands  of  God  to  present  and  commit  it  to  her  trust. 
So  long  as  this  Catechism  shall  tell  an  immortal  soul  what 
is  its  only  comfort  in  life  and  death,  so  long  will  the 
memory  of  Frederick  III.  continue  to  live,  and  his  name 
be  called  "blessed,"  even  to  the  latest  generations. 

203 


THE 

AUTHORS  OF  THE  HEIDELBERG  CATECHISM. 


By  rev.  prof.  T.  C.  PORTER,  A.M., 

LANCASTER,  PA. 


THE  AUTHORS  OF  THE  HEIDELBERG  CATECHISM. 

^jT  ^tb.  |vof.  %.  <l.  |ortcr,  g..p.,  fantasttr,  |a. 

When  standing  in  the  presence  of  any  grand  work  of 
art,  be  it  a  painting,  a  statue,  or  a  Gothic  cathedral,  after 
the  first  glow  of  admiration  has  passed  away,  a  desire 
springs  up  to  know  something  about  its  origin,  the  powers 
and  forces  that  produced  it,— in  a  word,  the  personal  his- 
tory of  the  man  or  men  who  conceived  the  idea  and 
embodied  it  thus  in  a  permajient  form.  The  same  is  true 
also  of  works  that  belong  particularly  to  the  sphere  of  the 
spirit,— such  as  poems,  systems  of  philosophy,  and  con- 
fessions of  faith.  In  this  view,  the  early  creeds  of  the 
Christian  Church  stand  on  a  level  with  the  highest  crea- 
tions of  human  genius.  And  among  the  monuments  of 
the  kind  that  have  come  down  from  the  age  of  the  Re- 
formation, none  occupies  a  more  honorable  place  than  the 
Catechism  of  the  Palatinate. 

The  authors  of  this  celebrated  symbol  did  not,  indeed, 
play  a  part  so  conspicuous  in  the  eyes  of  the  world  as  the 
original  Reformers.  For  that  they  came  too  late  upon  the 
stage  of  action.  Before  they  were  born,  the  Augsburg 
Confession  had  appeared,  and  Zwingli  had  perished  on  the 
fatal  field  of  Cappel.  While  they  were  yet  boys  at  school, 
Luther  had  ceased  from  his  labors;  and  when  they  had 
reached  the  years  of  mature  manhood,  Melanchthon  and 
Calvin  were  drawing  to  the  close  of  their  earthly  career. 
But  the  mantles  of  these  mighty  prophets  fell  upon  no 
worthier  shoulders.  As  faithful  and  eminent  servants  of 
God  they  well  desen^e  grateful   respect   and  veneration, 

'  207 


THE   AUTHORS   OF   THE   HEIDELBERft   CATECHISM. 

both  for  wliat  tlaey  were  in  tliemselves  and  for  wliat  tliey 
have  accomplished. 

Zacharias  Ursinus  was  born  in  the  city  of  Breslau,  the 
capital  of  Silesia,  on  the  18th  day  of  July,  1534.  His  father, 
Andrew  Baer,  although  of  patrician  descent,  had  become 
poor,  and  was  then  serving  as  domestic  tutor  in  the  family 
of  a  wealthy  citizen.  Of  course  the  son  received  his  own 
name,  Baer,  at  the  baptismal  font,  but  afterward  changed 
it,  according  to  the  fashion  of  the  learned  men  of  the 
time,  into  the  more  sonorous  corresponding  Latin  title, 
Ursinus.  The  possession  of  more  than  usual  talent  began 
to  reveal  itself  very  soon  in  an  extraordinary  quickness 
of  perception,  united  with  a  strong  love  of  knowledge. 
These  natural  gifts  were  carefully  fostered  by  his  father, 
and  gained  him  so  many  friends  that  in  1550,  at  the  early 
age  of  sixteen,  he  was  sent  to  the  University  of  "Witten- 
berg, the  means  for  his  support  being  furnished  by  the 
senate  and  merchants  of  his  native  city.  Here,  during  a 
period  of  seven  years,  he  sat  as  a  scholar  at  the  feet  of  Me- 
lanchthon;  and  when  the  latter  set  out  for  the  memorable 
religious  conference,  held  in  1557,  at  Worms,  Ursinus 
went  with  him.  Provided  with  the  necessary  funds  by 
the  senate  of  Breslau,  and  a  flattering  testimonial  from 
his  friend  and  teacher,  the  young  theologian  had  resolved 
to  travel  abroad  for  his  own  improvement.  In  his  circular 
Melanchthon  describes  him  as  a  young  man  of  respectable 
extraction,  endowed  by  God  with  a  gift  for  poetry,  of 
upright  and  gentle  manners,  worthy  of  the  love  and  praise 
of  all  good  men.  "He  has  lived  in  our  academy,"  he 
continues,  "  about  seven  years,  and  has  endeared  himself 
to  everybody  of  right  feeling  among  us  by  his  sound  erudi- 
tion and  his  earnest  piety  toward  God,"  The  object  of 
his  pilgrimage  is  said  to  be,  to  make  himself  acquainted 
with  the  wise  and  good  of  other  lands;  who  are  asked  to 
receive  him  in  such  a  manner  as  his  learning  and  his 
modesty  deserve.  From  Worms  Ursinus  proceeded  to 
Heidelberg,    Strasburg,    Basel,    Lausanne,    and   Geneva. 

208 


THE   AUTHORS    OF   THE    HEIDELBERG    CATECHISM. 

During  a  brief  Bojourn  in  eacli  of  these  places  lie  became 
acquainted  with  some  of  the  most  distinguished  leaders  of 
the  Reformation,  and  seems  to  have  left  a  very  favorable 
impression  in  regard  to  his  character  and  abilities.  Calvin 
presented  him  with  a  full  copy  of  his  works,  as  a  token  of 
esteem.  From  Switzerland  he  passed  on,  through  Lyons 
and  Orleans,  to  the  city  of  Paris,  where  he  spent  some 
time  in  the  study  of  French  and  Hebrew.  Thence  he 
went  back  again  to  Switzerland,  and  tarried  a  while  at 
Zurich,  where  he  enjoyed  the  confidence  and  friendship  of 
Bullinger  and  Peter  Martyr.  On  his  return  to  "Wittenberg, 
in  September,  1558,  he  received  a  call  from  the  authorities 
of  Breslau  to  a  professorship  in  the  St.  Elizabeth  Gym- 
nasium. This  post  he  accepted,  and  soon  won  an  envi- 
able reputation  as  a  teacher.  But  it  was  not  long  before  a 
difficulty  arose,  which  brought  his  labors  in  the  ser\dce 
of  his  native  city  to  an  abrupt  close.  Just  then  the  whole 
Lutheran  Church  in  Germany  had  begun  to  be  convulsed 
by  its  second  fierce  theological  war  concerning  the  doc- 
trine of  the  Lord's  Supper.  The  high-toned  orthodox 
party,  headed  by  "Westphal  and  Hesshus,  hated  and  per- 
secuted the  followers  of  Melanchthon,  under  the  name  of 
Philippists,  Sacrameutarians,  or  Crypto-Calvinists.  Every 
town  or  community  was  di^dded.  Breslau  formed  no  ex- 
ception. The  feud  ran  high,  and  Ursinus,  on  account 
of  his  visit  to  the  Reformed  Churches  in  Switzerland  and 
his  close  intimacy  with  Melanchthon,  became  an  object 
of  suspicion.  Under  these  circumstances,  he  published  a 
small  tract  in  his  own  defence, — his  first  theological  pro- 
duction. Its  views  of  the  Holy  Eucharist  agree  with  those 
of  Melanchthon,  who  bestowed  on  it  expressions  of  the 
warmest  praise,  and  addressed  a  pacific  letter  to  the  people 
of  Breslau,  which  was  followed  by  a  momentary  lull  in 
the  strife.  But  it  soon  broke  out  afresh  with  increased  vio- 
lence. IJrsinus,  who,  like  his  great  master,  had  a  gentle 
nature,  averse  to  quarrels  and  inclined  to  peace,  made  up 
his  mind  to  withdraw.     This  event  was  no  doubt  hastened 

209 


THE  AUTHORS   OF   THE   HEIDELBERG   CATECHISM. 

by  the  death  of  Melanchthon,  which  occurred  on  the  19th 
of  April,  1560;  for  on  the  26th  of  the  same  month  he 
handed  in  his  resignation.  The  magistracy  would  gladly 
have  retained  him,  in  spite  of  the  clamor  of  his  enemies; 
but  his  purpose  to  seek  a  more  quiet  sphere  of  action  was 
not  be  shaken.  "A  martyr  to  the  holy  cause  of  peace,"  a 
voluntary  exile  from  the  home  of  his  youth,  he  turned  his 
face  toward  the  south.  To  one  who  asked  whither  he 
would  go,  he  said,  "I  am  well  content  to  quit  my 
country  when  it  will  not  tolerate  the  confession  of  truth, 
which  I  cannot  with  a  good  conscience  renounce.  "Were 
my  excellent  preceptor,  Philip,  still  alive,  I  would  betake 
myself  to  no  one  else  than  him.  As  he  is  dead,  however, 
my  mind  is  made  up  to  turn  to  the  Zurichers,  who  are  in 
no  great  credit  here,  it  is  true,  but  whose  fame  stands  so 
high  with  other  Churches  that  it  cannot  be  obscured  by 
our  preachers.  They  are  pious,  great,  learned  men,  in 
whose  society  I  am  disposed  to  spend  the  remainder  of 
my  days.  As  regards  the  rest,  God  will  provide."  His 
faithful  friend,  John  Crato,  filled  the  purse  of  the  poor 
scholar,  and  on  the  3d  of  October  he  reached  Zurich. 
Here  he  attached  himself  to  the  amiable  Peter  Martyr, 
under  whose  guidance  he  continued  to  pursue  his  theo- 
logical studies  during  the  winter.  In  the  summer  fol- 
lowing, Martyr  received  a  call  to  Heidelbei^  from  the 
Elector  Frederick  IH.  The  aged  Eeformer,  not  willing 
to  exchange  his  peaceful  retreat  for  an  arena  of  labor  and 
strife,  had  already,  in  July,  declined  an  invitation  from 
Bishop  Jewel  to  return  to  England.  The  present  invita- 
tion he  also  declined,  for  the  same  reason,  but  warmly 
recommended  Ursinus  in  his  stead.  After  some  negotia- 
tion, the  call  was  extended  to  the  younger  theologian,  and 
accepted ;  not,  however,  without  fear  and  trembling.  His 
heart  was  deeply  moved,  and  he  did  not  conceal  his 
anxiety  from  his  friends.  He  clearly  foresaw  the  conflicts 
and  trials  that  awaited  him.  He  thought  himself  over- 
rated by  the  men  of  Heidelberg,  and  once  gave  utterance 

210 


THE   AUTHORS    OF  THE   HEIDELBERG    CATECHISM. 

to  the  words,  "  Oli  tliat  I  could  remain  hid  in  a  corner! 
I  woukl  give  any  tiling  for  shelter  in  some  qniet  village." 
But  yet,  like  a  true  Christian,  he  oheyed  the  voice  of  duty, 
and  in  the  month  of  September,  1561,  in  the  twenty- 
eighth  year  of  his  age,  was  appointed  principal  of  the 
"  Collegium  Sapkntke"  or  divinity-school  of  Heidelberg. 
The  next  3'car  he  had  the  degree  of  doctor  conferred  upon 
him,  and  began  to  deliver  theological  lectures  in  the  uni- 
versity. 

Having  brought  Ursinus  to  the  theatre  of  their  joint 
labors,  let  us  now  turn  to  his  colleague. 

Caspar  Olevianus,  born  in  the  city  of  Treves,  on  St.  Law- 
rence's day,  August  10,  1536,  and  baptized  in  the  church 
of  St.  Lawrence,  was  descended  from  a  wealthy  and  esti- 
mable family  of  burghers.  His  father,  Gerhard  von  der 
Olewig,  was  master  of  the  guild  of  bakers,  a  member  of 
the  senate,  and  public  treasurer.  His  mother,  Anna,  was 
the  daughter  of  a  rich  butcher,  Antony  Sinzig,  also  master 
of  his  guild.  The  signs  of  promise  which  the  boy  gave 
awakened  the  highest  hopes  in  the  minds  of  his  parents, 
and  made  him  the  favorite  of  his  maternal  grandfather. 
It  was  determined  to  educate  him  in  the  science  of  the 
law.  After  passing  rapidly  through  several  lower  schools, 
he  entered  the  college  of  St.  Germain.  Here  he  met 
with  an  aged  priest,  whose  holy  life  and  earnest  religious 
teachings  left  the  deepest  impression  upon  his  youthful 
heart,  and  were  held  ever  after  in  grateful  remembrance. 
He  taught  that  the  children  of  God  in  all  ages,  even  in 
the  times  of  the  Old  Dispensation,  possessed  in  the  pro- 
pitiatory sacrifice  of  Jesus  Christ  their  only  comfort  in 
life  and  death.  His  pupil  confesses,  with  joyful  emotion, 
that  then  there  was  kindled  within  him  a  spark  of  true, 
saving  knowledge,  which  glowed  more  and  more,  until  it 
illumined  his  whole  soul.  The  piety  of  this  venerable 
father  of  St.  Germain  shone  the  brighter  because  of  the 
almost  universal  immorality  and  corruption  wliicli  pre- 
vailed among  the  clergy  of  Treves.     At  the  early  age  of 

211  . 


THE   AUTHOKS    OF   THE   HEIDELBERG   CATECHISM. 

fourteen,  Olevianus  was  sent  to  Paris  to  finish  his  classical 
studies,  and  afterward,  to  the  celebrated  law-schools  of  Or- 
leans and  Bourges.  In  these  places  there  existed  at  that 
time  many  zealous  friends  of  the  Reformed  faith,  who  wor- 
shipped in  secret,  with  whom,  like  Calvin  before  him,  he 
became  associated,  without,  however,  fully  surrendering 
himself  to  the  power  of  the  truth.  But  while  in  Bourges, 
in  1556,  an  event  occurred  which  changed  the  whole 
course  of  his  life.  One  day,  as  he  was  walking  on  the 
bank  of  the  Eure  along  with  the  son  of  the  Elector  Frede- 
rick ni.,  then  Palsgrave  of  Simmern,  they  fell  in  with  a 
party  of  young  German  noblemen  who  had  been  drinking 
deeply.  A  proposal  was  made  by  some  voice  in  the 
crowd  to  cross  the  river  in  a  boat  lying  hard  by.  All  of 
them  at  once  rushed  into  it,  and  begged  the  prince  to  go 
with  them.  He  did  so,  against  the  earnest  remonstrances 
of  Olevianus,  whose  fears  proved  to  be  well  founded;  for 
in  the  middle  of  the  stream  the  boat  was  overset  and 
every  soul  drowned.  In  a  vain  attempt  to  rescue  his  com- 
panion he  himself  was  placed  in  extreme  peril,  and  only 
saved  by  a  servant  of  the  prince,  who  pulled  him  out  in 
mistake  for  his  master.  When  struggling  in  the  water,  he 
made  a  solemn  vow  to  God  that,  in  case  he  should  be 
delivered  and  called  to  the  work,  he  would  preach  the 
gospel  in  his  fatherland.  He  now  devoted  himself  to  the 
study  of  the  Hol}^  Scriptures.  After  taking  the  degree 
of  doctor  of  laws,  he  returned  home;  but  the  practice  of 
his  profession  had  lost  all  its  charms.  Clearer  and  clearer 
in  his  inward  ear  sounded  the  divine  call.  In  order  to 
fulfil  his  vow  and  fit  himself  for  the  work  of  the  sacred 
ministry,  he  resorted  to  Geneva,  and  sat  for  some  time 
under  the  teachings  of  Calvin.  After  a  brief  sojourn  at 
Zurich  with  Bullinger  and  Peter  Martyr,  he  came  to  Lau- 
sanne to  enjoy  the  counsels  of  Beza,  with  whom  he  formed 
an  ardent  and  enduring  friendship.  Here  the  eloquent 
Farel,  the  indefatigable  enemy  of  the  priests,  persuaded 

212 


THE   AUTHORS   OF  THE   HEIDELBERG    CATECHISM. 

liim  to  abandon  liis  studies,  and  go  back  to  his  native  city, 
to  lift  up  there  the  standard  of  the  Reformation. 

Among  the  better  class  of  the  burghers  of  Treves,  the 
cause  of  the  gospel  had  for  years  been  making  silent  pro- 
gress. By  their  influence,  Olevianus  was  now,  in  1559, 
appointed  head-master  of  the  Bursa,  an  endowed  school. 
In  his  new  office  he  soon  found  an  unexpected  opportunity 
for  beginning  the  great  work  which  lay  nearest  his  heart, 
and  that  without  going  beyond  the  direct  line  of  his 
duty.  A  text-book  on  dialectics,  already  in  use,  from  the 
pen  of  Melanchthon,  and  filled  with  passages  of  Scripture, 
afforded  him  abundant  material  through  which  to  communi- 
cate to  his  pupils,  along  with  worldly  wisdom,  a  knowledge 
of  the  way  of  salvation  by  Jesus  Christ.  But  an  active 
temperament  and  the  weight  of  his  solemn  vow  did  not 
long  suifer  him  to  confine  his  efibrts  to  so  narrow  a  sphere, 
lie  desired  to  reach  the  whole  body  of  his  countrymen. 
The  light  of  truth  which  irradiated  his  own  soul  was  not  to 
be  hid  under  a  bushel.  He  accordingly  issued  a  public 
notice,  inviting  his  fellow-citizens  to  listen  to  a  discourse  at 
the  Bursa,  on  St.  Lawrence's  day,  between  the  hours  of  eight 
and  ten  in  the  morning.  It  was,  indeed,  a  hazardous  un- 
dertaking ;  but  he  well  knew  where  to  look  for  strength, 
and  that  many  of  the  first  men  of  the  city  were  secretly  in 
favor  of  reform.  The  sermon  was  preached  on  his  twenty- 
fourth  birthday,  in  the  presence  of  a  large  concourse  of 
people,  of  every  rank  and  condition, — men,  women,  chil- 
dren, servants,  and  high  officials  in  church  and  state.  With 
arguments  drawn  from  the  Holy  Scriptures,  he  vigorously 
attacked  the  doctrine  of  the  mass,  the  worship  of  saints, 
religious  processions,  and  other  practices  of  the  Romish 
Church.  An  extraordinary  excitement  followed  this  bold 
stroke.  The  adherents  of  the  old  faith  had  him  arraigned 
before  the  assembled  magistracy.  The  result  of  the  trial 
was,  that  whilst  for  some  special  reason  he  was  forbidden 
to  impart  religious  instruction  at  the  Bursa,  except  in  the 
Latin  language,  the  privilege  was  granted  him,  to  preach 

213 


THE  AUTHORS    OF   THE   HEIDELBERG   CATECHISM. 

the  word  of  God  in  the  vernacular  tongue  in  the  church 
of  St.  James,  which  belonged  to  the  city.  News  of  what 
had  occurred  in  his  capital  soon  reached  the  ears  of  the 
Elector,  who  was  then  absent  in  Augsburg.  He  at  once 
despatched  some  of  his  councillors  to  investigate  the  affair. 
Olevianus  was  cited  to  appear  before  them.  In  union  with 
the  evangelical  party  among  the  burghers,  he  presented  a 
paper  in  which  they  claimed  protection  under  the  Religious 
Peace  of  Augsburg,  on  the  ground  that  they  had  adopted 
the  Confession.  The  Catholic  clergy  denied  the  claim,  and 
accused  them  of  being  Calvinists.  On  the  25th  of  August, 
Olevianus  was  again  summoned  before  the  electoral  depu- 
ties, and  again  forbidden  to  preach.  Planting  himself  on 
the  Imperial  Recess  and  the  regular  call  which  he  had 
received  from  his  congregation,  he  refused  to  obey.  All 
attempts  to  silence  him  proved  unavailing.  His  flock  had 
increased  to  six  hundred  members,  and  was  growing  daily. 
The  church  of  St.  James  became  too  small  for  the  multi- 
tude of  his  hearers.  Aid  was  sought  from  abroad,  and  the 
palsgrave  Lewis  of  Zweibriicken,  to  use  their  own  phrase, 
"loaned"  them  another  preacher,  by  the  name  of  Flins- 
bach.  But  the  tide  of  opposition  rose  higher,  and  the  crisis 
drew  near. 

The  Elector,  who  was  at  the  same  time  an  archbishop 
and  held  supreme  jurisdiction  in  ecclesiastical  as  well  as 
civil  affairs,  took  the  alarm,  hurried  home,  raised  an  army 
in  the  rural  districts,  and  marched  against  the  city,  into 
which  he  rode,  attended  by  an  advanced  guard  of  one  hun- 
dred and  seventy  troopers.  He  told  the  friends  of  the  gospel 
that  the  Peace  of  Augsburg  could  afford  them  no  shelter, 
because  Treves  was  not  expressly  mentioned  in  the  treaty, 
and  hence  was  not  a  free  city,  and  could  not  introduce  the 
Reformation  without  the  consent  of  its  spiritual  lord. 
Might  prevailed  over  right.  Large  numbers  of  the 
burghers  were  punished  with  heavy  fines  and  cast  into 
prison.  At  length  they  were  released  from  their  bonds, 
but  condemned  to  perpetual  banishment.    The  neighboring 

2U 


THE   AUTHORS   OP  THE   HEIDELBERG   CATECHISM. 

Protestant  princes,  who  bad  strongly  interceded  in  their 
behalf,  gave  the  homeless  ones  a  warm  welcome  to  their 
own  territories.  The  Jesuits  were  now  called  in  to  com- 
plete the  work  of  destruction.  Since  then,  Treves  has  con- 
tinued to  be  Roman  Catholic,  and  has  lately  gained  no  little 
celebrity  as  the  city  of  the  "Holy  Coat."  To  this  very 
day  an  annual  procession  is  held  on  Whitmonday,  called 
the  Olevian  Procession,  in  order  to  thank  God  for  her  de- 
liverance from  the  heresy  of  Olevianus.  But,  in  spite  of 
all  this  persecution,  the  good  seed  has  not  wholly  perished 
even  there.  A  thriving  evangelical  congregation  may  be 
found  worshipping  every  Sabbath  in  the  ancient  basilica, 
in  answer  to  the  fervent  prayers  of  their  exiled  brethren  of 
the  sixteenth  century. 

In  common  with  his  fellow-sufferers,  Olevianus  had  sub- 
scribed a  written  oath,  in  which  all  claims  for  future  redress 
were  renounced,  but  with  the  full  understanding  that  this 
act  should  not  be  construed  in  any  way  to  his  prejudice  as 
a  true  minister  of  the  gospel  on  the  basis  of  the  Augsburg 
Confession.  When  he  affixed  his  signature,  he  made  the 
solemn  declaration  three  times,  both  before  and  after: 
"I  here  publicly  testify,  in  the  presence  of  God,  my 
heavenly  Father,  and  in  the  presence  of  my  Saviour  Jesus 
Christ,  and  in  the  presence  of  the  whole  company  here 
assembled,  that  I  have  preached  the  Holy  Gospel  and 
the  word  of  God  purel}'-,  and  according  to  the  contents 
of  the  Augsburg  Confession,  by  which  confession  and 
belief  I  j^et  stand,  and  by  the  help  of  divine  grace  will 
continue  to  stand." 

His  release  from  the  prison  of  the  archbishop  was  due 
mainly  to  the  powerful  intercession  of  the  Elector  Frede- 
rick HI.  of  the  Palatinate,  who,  in  January,  1561,  offered 
him  an  asylum  in  Heidelberg,  where  he  was  first  employed 
as  a  teacher  in  the  "  Collegium  Sapieniice,"  or  divinity-school, 
thence  transferred  to  the  third  theological  professorship  in 
the  university,  and  not  long  after  appointed  court-preacher 
and  member  of  the  church-council. 

215 


THE   AUTHORS   OP   THE   HEIDELBERG   CATECHISM. 

Tlie  situation  of  the  Palatinate  at  this  period  was  pecu- 
liar. The  Reformation,  which  in  other  countries  had  gone 
forward  with  rapid  strides,  had  made  but  slow  progress 
under  the  rule  of  his  predecessors,  when  Frederick  III. 
came  into  power,  on  the  12th  day  of  February,  1559,  at  the 
ripe  age  of  forty-four.  A  man  of  large  and  varied  expe- 
rience, he  exhibited  in  his  character  a  rare  combination 
of  excellent  qualities.  He  was  at  once  energetic  and  pru- 
dent, firm  and  mild,  zealous  and  tolerant,  and  sincerely 
pious  without  a  shade  of  bigotry.  Both  he  and  his  wife, 
Mary  of  Ansbach,  were  warmly  devoted  to  the  evangelical 
cause  ;  and  the  chief  object  of  his  life  seemed  to  be  to  pro- 
mote above  all  things  the  spiritual  and  everlasting  welfare 
of  his  people.  But  his  plans  of  reform  soon  encountered  a 
very  formidable  obstacle  in  the  great  diversity  of  religious 
views  and  practices  which  prevailed  at  the  court,  in  the 
university,  and  everywhere  throughout  the  land.  In  order 
to  remedy  the  evil  and  pave  the  way  for  unity  and  har- 
mony, he  conceived  the  happy  idea  of  framing  a  catechism 
which  would  serve  both  as  a  standard  of  faith  and  a  book 
of  instruction  in  the  church  and  in  the  school.  For  the 
latter  purpose  the  Augsburg  Confession  was  not  at  all 
adapted.  The  mind  of  the  Elector  was  no  doubt  led  to  this 
determination  by  the  attempt  of  the  old  Lutheran  party, 
under  the  leadership  of  Hesshus,  then  general  superin- 
tendent of  the  churches,  to  carry  out  their  measures 
with  a  high  hand.  Be  that  as  it  may,  he  selected,  after 
mature  deliberation,  as  the  men  best  fitted  to  execute  his 
noble  design,  Zacharias  Ursinus,  who  had  already  distin- 
guished himself  in  the  theological  controversy  against 
Hesshus  on  the  doctrine  of  the  Lord's  Supper,  and  Caspar 
Olevianus,  who  had  won  his  favor  and  admiration  by 
eloquence  in  the  pulpit  and  the  practical  skill  he  had  dis- 
played as  a  member  of  the  church-council.  The  result 
justified  the  wisdom  of  his  choice. 

Both  were  comparatively  young,  the  one  in  his  twenty- 
eighth  and  the  other  in  his  twenty-sixth  year.      At  first 

216 


THE   AUTHORS    OF   THE   HEIDELBERG    CATECHISM. 

glance  this  might  be  regarded  as  a  serious  objection,  and 
under  ordinary  circumstances  would  perhaps  be;  but  in  that 
era  of  universal  awakening,  when  the  souls  of  men  were 
stirred  in  their  inmost  depths,  the  intellectual  faculties  ap- 
pear to  have  been  quickened  and  endowed  with  unwonted 
vigor  and  strength,  so  that  the  acquisition  of  vast  stores  of 
learning  and  the  development  of  talent  and  genius  at  an 
early  age  were  by  no  means  uncommon.  Calvin  was  only 
twenty-six  when  he  published  his  Institutes,  and  Melanch- 
thon  scarce  twenty-four  when  he  gave  to  the  world  his 
celebrated  Loci  Cominmes.  At  the  feet  of  these  same  great 
masters,  after  a  thorough  previous  training  in  the  schools, 
Ursinus  and  Olevianus  had  studied  Avith  honor.  Young  as 
they  were,  they  had  travelled  much  and  seen  much,  and, 
more  than  all,  had  passed  through  the  fiery  ordeal  of  per- 
secution and  felt  the  chastening  influences  of  disappoint- 
ment and  sorrow. 

Both  were  Germans,  born  and  reared  on  German  soil, 
the  one  in  the  extreme  eastern  and  the  other  in  the  extreme 
western  portion  of  the  fatherland,— in  Breslau  and  in 
Treves.  Heidelberg  at  that  time  could  boast  of  a  brilliant 
circle  of  older,  foreign  divines,  of  no  mean  ability  and 
fame,  who  had  found  their  way  thither  from  Italy,  Switzer- 
land, France,  and  the  Netherlands,  to  fill  high  places  in  the 
Church  and  in  the  university.  They  could  not  by  mere 
accident  have  been  overlooked.  The  Elector,  no  doubt, 
saw  that  his  own  countrymen  would  stand  in  closer,  living 
connection  with  the  movements  of  the  Reformation  in  Ger- 
many, and  possess  a  better  knowledge  of  the  religious 
wants  of  the  people. 

Both  rested,  like  Frederick  himself,  upon  the  basis  of 
the  Augsburg  Confession,  then  the  common  symbol  of 
Protestantism  in  the  whole  German  empire.  But  the  form 
of  this  symbol,  to  which  they  held,  was  not  the  first  version 
of  1530,  but  the  so-called  Variata  of  1540,  altered  by  Me- 
lanchthon  in  the  article  on  the  Lord's  Supper. 

Notwithstanding  these  points  of  agreement,  they  difi'ered 

T  217 


THE    AUTHORS    OF    THE    HEIDELBERG    CATECHISM. 

widely  in  other  respects.  Their  natures  were  very  unlike. 
In  Olevianus  there  dwelt  a  spirit  of  lofty  enthusiasm  and 
hope, — an  untiring  energy  which  no  reverses  could  quench 
or  daunt.  He  excelled  as  a  popular  orator,  and  well  knew 
how  to  stir  the  heart  and  move  the  springs  of  action.  His 
talent  for  organization  was  admirable,  and  in  the  field  of 
the  Church  and  social  life  he  strove  to  carry  out  the  prin- 
ciples of  reform  to  their  full  extent.  His  proper  sphere 
was  the  outer  world.  Ursinus,  on  the  other  hand,  had  a 
temperament  strongly  inclined  to  melancholy.  He  was 
prone  to  look  upon  the  dark  side  of  things.  Of  a  sensitive 
and  retiring  disposition,  he  shrank  from  personal  contact 
with  his  fellow-men.  A  profound  thinker,  he  loved  the 
quiet  seclusion  of  the  student's  chamber,  where,  by  the 
subdued  glow  of  the  midnight  lamp,  he  could  hold  silent 
communion,  through  the  medium  of  books,  with  the  wise, 
the  great,  and  the  good  of  all  ages.  Although  a  consum- 
mate master  of  the  dialectic  art,  he  preferred  the  peaceful 
arena  of  the  written  page  to  the  stormy  theatre  of  public 
debate.  But  these  difltcrences  were  not  antagonistic,  irre- 
concilable. Like  polar  opposites,  they  exerted  a  mutual 
attraction,  which  ended  in  a  higher  concord.  The  character 
of  the  one  theologian  was  an  exact  counterpart  to  that  of 
the  other. 

Such  were  the  men  to  whom  Frederick  intrusted  the 
important  task  of  preparing  a  formulary  of  faith.  Just 
what,  and  how  much,  each  of  them  contributed  to  the 
work,  it  would  be  very  hard,  if  not  impossible,  to  deter- 
mine. It  seems,  however,  to  have  proceeded  from  the  pen 
of  Ursinus  and  to  have  been  cast  in  the  mould  of  his  mind. 
In  the  language  of  an  eminent  critic,  "  The  Catechism  is 
no  cold  workmanship  of  the  rationalizing  intellect.  It  is 
full  of  feeling  and  faith.  The  joyousness  of  a  fresh,  simple, 
childlike  trust  appears  beautifully  and  touchingly  inter- 
v/oven  with  all  its  divinity.  A  rich  vein  of  mysticism  runs 
everywhere  through  its  doctrinal  statements.  A  strain  of 
heavenly  music  seems  te  dow  -around  us  at  all  times  while 

218 


THE   AUTHORS   OF   THE   HEIDELBERG    CATECHISM. 

we  listen  to  its  voice.  It  is  moderate,  gentle,  soft,  in  one 
word,  Melanchiho7iian,  in  its  whole  cadence ;  the  fit  echo  and 
image  thus,  we  may  fairly  suppose,  of  the  quiet,  though 
profoundly  earnest,  soul  of  Ursinus  himself."  According 
to  a  passage  in  a  letter  of  Olevianus  to  Bullinger,  the 
authors  drew  their  material  from  many  sources.  The  age 
abounded  in  catechetical  literature,  and  they  were  greatly 
indebted  to  the  previous  labors  of  Lasky  and  Calvin  in  this 
sphere.  But  their  work  is  not  borrowed  in  any  sense,  nor 
modelled  after  any  other.  It  stands  as  an  organic  creation. 
It  does  not  spring  from  the  school  of  Geneva,  nor  from  that 
of  Zurich,  but  flows  rather  from  the  Augsburg  Confession, 
and  its  production  may  be  considered  as  the  crowning  act, 
in  which  the  j\Ielanchthonian  tendency  among  the  friends 
of  that  Confession  became  complete.  The  result  was,  the 
birth  of  the  Gernmn  Reformed  Church. 

Whilst  the  Catechism  was  hailed  with  unmingled  joy 
and  admiration  by  the  other  Reformed  Churches  of  Europe, 
its  appearance  awakened  anger  and  hatred  among  the 
members  of  the  orthodox  Lutheran  party  in  the  German 
empire.  They  looked  upon  it  as  an  apostasy  from  the 
true  faith.  Its  calm  tone  and  its  mild  and  peaceful  spu-it 
only  provoked  them  the  more.  The  winds  of  strife  were 
let  loose  upon  it  from  various  quarters.  The  first  to  sound 
the  note  of  alarm,  in  his  "True  "Warning,"  was  Tilemann 
Hesshus,  the  old  adversary  of  the  Heidelberg  divines.  He 
was  soon  followed  by  Flacius  Illyricus,  a  man  of  great 
learning,  but  a  bitter  partisan,  in  his  so-styled  "Refutation 
of  the  Calvinistic  Catechism  of  Olevianus,"  published  in 
1563.  The  storm  was  gathering.  At  length  the  Lutheran 
theologians  of  AViirtemberg  put  forth  a  voluminous  censure, 
in  which  eighteen  questions  of  the  Catechism  were  charged 
with  containing  heresy.  An  answer  to  this  assault  was 
drawn  up  by  Ursinus,  in  the  name  of  the  united  theological 
faculty  of  Heidelberg,  wliich  vindicated  the  Catechism  in 
60  able  a  manner  that  its  authority  in  the  Palatinate  was 
more  firmly  established  than  ever.     Not  yet  satisfied,  Duke 

219 


THE   AUTHORS   OF   THE   HEIDELBERG  CATECHISM. 

Christoplier  of  Wiirtemberg,  on  the  strength  of  their  long 
and  intimate  friendship,  took  the  Elector  himself  to  task 
for  his  unorthodox  conduct,  and  urged  upon  him  the 
appointment  of  a  conference,  at  which  the  points  in  dis- 
pute might  be  thoroughly  discussed  and  settled.  This 
conference  was  held  at  Maulbronn  in  the  month  of  April, 
1564.  The  two  princes  appeared,  each  surrounded  by  his 
leading  divines.  On  the  side  of  Frederick,  the  chief 
speaker  was  Ursinus ;  on  that  of  Christopher,  James  An- 
drea, Chancellor  of  the  University  of  Tiibingen.  The 
^  questions  debated  were — 1.  Is  the  body  of  Christ  in  all 

places  ?  and,  2.  Must  the  declaration,  This  is  my  body,  be 
understood  literally  as  the  words  sound?  The  discussion 
lasted  five  days,  and  then  broke  oif  abruptly,  each  party, 
as  usual,  claiming  the  victory.  The  breach  only  grew 
wider,  and  the  battle  continued  to  rage.  Replies  and 
rejoinders  flew  thick  and  fast,  and  the  whole  theological 
atmosphere  became  electric.  In  the  next  year,  1565,  came 
out  the  "  Declaration  and  Confession  of  the  Theologians 
of  Tiibingen  on  the  Majesty  of  the  Man,  Christ ;"  and  then 
the  answer  from  Heidelberg,  in  1566,  "Solid  Refutation 
of  the  Sophisms  and  Cavils  of  the  Wlirtemberg  Divines." 
During  all  this  fierce  struggle,  the  peace-loving  Ursinus 
was  compelled  to  take  the  post  of  champion  in  the  front 
rank.  How  much  his  soul  was  pained  is  evident  from  his 
words  to  BuUinger:  "In  this  battle  I  have  received  a 
wound  from  which  I  will  not  recover  as  long  as  I  live." 
Meanwhile  the  Catechism  found  great  favor  at  home.  It 
was  taught  in  the  schools,  preached  from  in  the  churches, 
and  lectured  on  in  the  university. 

In  the  summer  of  1566  the  Palatinate  was  visited  by  the 
plague,  and  Heidelberg  suffered  terribly  from  its  ravages. 
The  court  withdrew,  the  doors  of  the  university  were  closed, 
and  nearly  all  the  pastors  of  the  city  abandoned  their  flocks 
and  fled.  Among  the  few  who  remained,  in  the  spirit  of 
true  heroism  and  self-sacrifice,  to  minister  to  the  sick  and 
dying,  were  Olevianus  and  Ursinus.     On  this  occasion  the 

220 


THE   AUTHOKS   OF   THE   HEIDELBERG    CATECHISM. 

former  wrote  a  small  tract,  entitled  "  Thouglits  with,  which 
a  Christian  should  console  himself  for  the  Loss  of  his 
Brethren,"  and  the  latter,  another,  under  the  name  of 
"Preparation  for  Death."^ 

After  the  signal  triumph  of  the  Elector  at  the  Imperial 
Diet  of  1566,  where  an  attempt  was  made  by  his  enemies 
to  bring  down  upon  him  the  wrath  of  the  emperor  and 
thrust  him  beyond  the  pale  of  the  Religious  Peace  of 
1555,  on  the  ground  that  he  had  deserted  the  basis  of  the 
Augsburg  Confession,  the  tires  of  ecclesiastical  controversy 
began  to  burn  dim.  Olevianus  believed  that  the  propi- 
tious season  had  now  arrived  for  carrpng  out  his  plans  of 
church-reform  in  the  Palatinate.  Toward  this  end  he  had 
toiled  with  unwearied  zeal  as  a  member  of  the  church- 
council,  which  exercised  supreme  control  over  ecclesiastical 
affairs.  As  early  as  1564  he  had  matured  a  system  of 
church-polity,  of  the  presbyterian  type,  strictly  fashioned 
after  the  order  and  discipline  of  the  Church  of  Geneva. 
But  he  had  yet  to  learn  that  to  make  systems  of  govern- 
ment is  a  far  easier  thing  than  to  put  them  into  practical 
operation. 

Two  difficulties  of  no  ordinary  magnitude  stood  in  his 
way.  In  passing  over  from  the  old  order  to  the  new,  the 
Churches  of  the  Reformation  in  many  places  had  fallen,  to 
a  greater  or  less  extent,  under  the  dominion  of  the  state. 
And,  since  it  is  not  in  human  nature  to  part  willingly  with 
power  once  enjoyed,  Olevianus  would  have  made  but  little 
progress,  if  the  Elector  Frederick  had  not  been  accustomed 
to  look  more  to  the  will  of  God  and  the  eternal  welfare 
of  his  subjects  than  to  his  own  personal  aggrandizement. 
As  it  was,  not  a  few  of  the  civil  dignitaries  were  secretly 
hostile  or  indifierent  to  the  scheme. 

The  other  difficulty  lay  in  the  social  condition  of  the 
people.  Under  the  old  order,  the  Romish  priests  had 
everywhere  winked  at  the  corruption  of  the  public  morals. 
Vicious  practices  and  crimes,  not  Avithin  reach  of  the 
secular  tribunals,  were  treated  as  trivial  offences,  or  lightly 

221 


THE   AUTHORS    OF    THE    HEIDELBERa    CATECHISM. 

puhislied.  The  fact  that  a  man  was  an  adulterer,  a  drunk- 
ard, a  thief,  or  a  liar,  did  not  debar  him  from  the  enjoy- 
ment of  church-privileges.  The  same  laxity  continued  to 
exist  after  the  dawn  of  a  purer  day.  Indeed,  in  some  re- 
spects it  was  worse  for  the  time-oeing.  All  social  revolu- 
tions are  attended  by  excesses,  and  here  the  liberty  of  the 
gospel  was  mistaken  for  a  license  to  sin.  Relieved  from 
the  yoke  of  papal  bondage,  men  were  disposed  to  fight 
against  all  spiritual  restraint  and  discipline  as  tyrannical 
and  unjust.  A  letter  from  Ursinus  to  Bullinger  affords  a 
glimpse  into  the  state  of  things  in  Heidelberg  at  this 
period.  He  says,  "God  has  indeed  delivered  us  from 
idolatry,  but  there  follows  after  an  unspeakable  laxity  of 
morals,  a  profaning  of  the  name  of  God,  the  Church,  the 
pure  doctrine,  and  the  sacraments." 

It  is  not  to  be  wondered  at,  therefore,  that  the  introduc- 
tion of  a  system  of  church-polity  like  that  of  Olevianus 
should  awaken  opposition.  A  spark  only  was  needed  to 
kindle  it  into  a  blaze,  and  that  spark  was  furnished  by 
George  Withers,  an  Englishman,  who  had  come  to  Heidel- 
berg to  apply  for  a  degree  in  theology.  The  theses  Avhich 
he  proposed  had  reference  to  church-discipline  and  excom- 
munication, and,  being  a  rigid  Calvinist,  he  maintained,  in 
the  discussion,  the  authority  and  right  of  the  ministers 
and  presbyters  of  a  church  to  exclude  "even  a  prince" 
from  the  Holy  Supper,  in  case  he  should  be  guilty  of  any 
gross  violation  of  the  moral  law. 

This  step  produced  a  stir  among  the  divines  of  Heidel- 
berg. The  matter  was  largely  debated, — at  first  in  an 
amicable  spirit,  and  then  with  warmth  and  passion.  Men 
began  to  take  sides.  All  the  disciples  of  Calvin  rallied 
around  Olevianus,  whilst  the  opposing  party  was  headed 
by  Thomas  Erastus,  an  eminent  Swiss  physician,  who  had 
studied  at  Basel,  Padua,  and  Bologna,  and  had  been  invited 
to  a  chair  in  the  university  on  account  of  his  wide-spread 
reputation.  Here  he  travelled  beyond  the  bounds  of  his 
legitimate  calling,  to  meddle  in  the  theological  disputes 

222 


THE   AUTHORS    OF   THE   HEIDELBERG   CATECHISM. 

of  the  day,  and  gathered  about  liim  a  band  of  followers, 
the  chief  of  whom  were  Neuser,  Sylvaniis,  AVilling,  Xy- 
landcr,  Simonius,  and  Sigismuud  Melanchthou,  a  nephew 
of  the  great  theologian.  The  position  which  Erastus  now 
assumed  was,  that  the  whole  government  and  discipline  of 
the  Church  should  be  left  in  the  hands  of  the  civil  authori- 
ties. Rudely  tearing  asunder  the  tics  of  former  friendship, 
he  attacked  Olevianus  with  savage  bitterness  and  pertina- 
city, but  soon  discovered  that  his  assaults  made  no  impres- 
sion upon  the  Elector,  in  whose  favor  and  confidence  his 
adversary  continued  to  stand,  high  and  secure.  His  next 
endeavor  was  to  excite  odium  against  him  among  the  Re- 
formed theologians  of  other  countries,  and,  through  them, 
indirectly  to  influence  the  court  of  Heidelberg.  He  looked 
principally  to  Zurich,  where  his  own  views  of  church 
government  and  discipline  prevailed.  In  his  letters  to 
Bullinger,  he  attributes  to  Olevianus  the  most  dishonor- 
able motives,  speaks  of  his  inordinate  ambition,  and  rings 
the  changes  on  his  baseness,  cruelty,  and  violence.  He 
calls  him  "a  pope"  {sunimus  ejnscoinis),  and  his  associates, 
Zuleger  and  Zanchius,  the  one  "a  Sylla,"  and  the  other 
"a  downright  fool."  On  the  contrarj',  he  extols  the  virtues 
of  his  own  followers.  Neuser,  who  led  a  notoriously  loose 
life,  is  a  good  and  pious  man ;  and  all  the  rest  are  spoken 
of  in  the  same  flattering  strain,  although  most  of  them 
were  either  immoral  in  their  habits  or  heterodox  in  their 
religious  sentiments.  This  constant  stream  of  abuse  and 
misrepresentation  had  its  effect  upon  Bullinger,  who  at 
length  sent  to  the  Elector  an  earnest  remonstrance  against 
the  introduction  of  a  Calvinistic  church-polity.  Frederick 
laid  the  matter  before  his  theologians,  and  requested  them 
to  draw  up  an  opinion  concerning  the  true  doctrine  of  the 
Holy  Scriptures  in  regard  to  church-discipline.  In  answer 
to  the  request,  IJrsinus,  as  their  common  organ,  prepared  an 
elaborate  statement,  in  which  he  argues  with  irresistible 
force  that  the  exercise  of  spiritual  power  on  the  part  of 
ministers  of  the  gospel  flows  logically  from  the  doctrine 

223 


THE   AUTHORS    OF   THE   HEIDELBERG    CATECHISM. 

of  tlie  keys,  as  set  fortli  in  the  eighty-second,  eighty-third, 
eighty-fourth,  and  eighty-fifth  questions  of  the  Heidelbero- 
Catechism. 

Erastus,  however,  did  not  yiekl,  nor  abandon  his  sinking 
cause.     His  tongue  and  pen  kept  on  as  busy  as  ever.     But 
his  diatribes  were  no  longer  heeded,  and  Olevianus  was 
going  on  quietly  in  his  chosen  path,  when  an  unexpected 
blow  fell  with  crushing  weight  upon  the  head  of  his  antago- 
nist.    The  Emperor  Maximilian  had  called  a  meeting  of 
the  imperial  diet  at  Spires.     Thither  the  Elector  went,  in 
obedience  to  the  summons,  and,  whilst  there,  made  the 
discovery  that  Adam  Neuser  and  John  Sylvanus,  two  of  the 
principal  supporters  of  Erastus,  had  been  for  some  time 
carrying  on  a  treasonable  correspondence  with  the  Turks, 
then  the  terror  of  all  Europe,     l^cuser  saved  himself  by 
ilight,  and  found  his   way  to    Constantinople,  where,  if 
report  be  true,  he  turned  atheist  and  died  by  a  horrible 
disease,  similar  to  that  which  destroyed  King  Herod.    Sylva- 
nus was  arrested  and  tried,  both  on  the  ground  of  treason 
and  of  heresy.     It  came  to  light  that  he  was  infected  with 
the  poison  of  Arianism,  and  had  written  a  blasphemous 
libel  against  the  Holy  Trinity  and  the   Person  of  Jesus 
Christ.     After  a  long  confinement  in  prison,  he  was  con- 
demned, and  publicly  beheaded   in  the   market-place   at 
Heidelbero;. 

This  sad  event  had  a  powerful  effect  upon  the  mind  of 
the  Elector.  He  at  once  gave  his  decided  approval  to  the 
plans  of  Olevianus,  and  in  1570  actually  instituted  presby- 
teries, consisting  of  ministers  and  elders,  to  whom,  under 
the  title  of  censors,  the  discipline  of  the  Church  was  com- 
mitted. Loud  and  fierce  were  the  cries  of  indignation  now 
uttered  by  the  enemies  of  good  order  and  sound  morals. 
They  styled  the  presbytery  a  Spanish  Inquisition,  and  said 
that  the  ordinance  requiring  all  persons  to  report  their 
names  before  coming  to  the  Table  of  the  Lord  {Anmeldunq) 
was  no  better  than  Popisli  confession  and  absolution.  Two 
natives  of  Switzerland,  Thomas  Maderus  and  Dr.  Grynseus, 


THE  AUTHORS  OF  THE  HEIDELBERG  CATECHISM. 

having  for  some  reason  been  debarred  from  the  Holy  Com- 
munion, the  anger  of  Bullinger  was  excited  to  sueli  a  de- 
gree that  he  wrote  to  Bcza  a  letter  lilled  with  the  severest 
charges  and  complaints  against  Olevianus.  Beza  replied, 
and  said,  in  defence  of  his  friend,  that,  "  after  a  long  and 
intimate  acquaintance  of  many  years,  he  had  never  seen  in 
him  any  trace  of  haughtiness,  ambition,  or  love  of  intrigue." 

In  the  face  of  determined  opposition  and  the  lukewarm- 
ness  of  the  court,  the  universit}-,  and  a  large  portion  of  the 
people,  the  church-polity  of  Olevianus  continued  to  work 
its  way  with  slow  but  steady  progress,  and  had  already 
begun  to  yield  good  fruits,  when  the  wise  and  pious  Elector 
Frederick  III.  was  gathered  to  his  fathers,  on  the  26th  day 
of  October,  1576.  This  appears  from  a  passage  in  the 
funeral  sermon  of  Tossanus.  He  says  :  "  Every  one  must 
acknowledge  that  there  now  exists  in  Heidelberg,  and  in 
the  entire  Palatinate,  order,  quietness,  and  a  Christian-like 
state  of  affairs,  very  different  from  what  it  has  been  in  past 
years." 

The  bright  prospect  was  now  suddenly  overshadowed  by 
a  gloomy  eclipse.  Lewis,  the  son  and  successor  of  Frede- 
rick, was  a  devoted  adherent  of  the  old  Lutheran  party, 
and  his  chief  aim  and  delight  seemed  to  be  to  tear  down 
all  that  his  father  had  built  up.  The  Heidelberg  Catechism 
was  put  under  ban,  and  the  university,  the  churches,  and 
the  schools  were  immediately  purged  of  all  persons  who 
would  not  subscribe  to  the  new  order  of  things.  Among 
the  first  victims  was  Olevianus.  Isot  only  deprived  of  his 
place  in  the  church-council,  but  forbidden  to  teach,  preach, 
or  write,  he  was  also  held  for  some  time  a  prisoner  within 
the  walls  of  the  city.  At  length  he  was  released  through 
the  earnest  intercession  of  Lewis  von  Sain,  Count  of  "Witt- 
genstein, late  high-stcAvard  at  the  court  of  Frederick,  and 
brought  by  him,  in  1577,  to  his  ancestral  seat  at  Berleberg, 
in  order,  as  he  wrote,  "to  instruct  his  sons  in  Christian 
doctrine,  the  languages,  and  the  useful  arts,  and  along  with 
this  also  to  preach." 

225 


THE   AUTHORS   OF   THE   HEIDELBERG   CATECHISM. 

Ursinus,  quiet  and  retiring  thougli  he  was,  fared  little 
better.  He  too  was  forced  to  seek  another  field  of  labor, 
Avhieh  Ijc  happily  found  at  l!N"eustadt  on  the  Hardt.  Prince 
John  Casimir,  the  second  son  of  Frederick,  had  received, 
by  an  agreement  of  the  famil}',  a  small  but  very  fertile  ter- 
ritory in  the  Palatinate  of  the  Rhine,  and  made  ISTeustadt, 
the  principal  town,  his  capital.  Here,  unmolested  by  his 
brother  Lewis,  he  extended  a  warm  welcome  to  the  Re- 
formed clergy  and  professors  who  had  been  expelled  from 
Heidelberg.  He  established,  moreover,  an  institution  of 
learning,  under  the  title  of  Casimirianum,  or  Casimir  Aca- 
demy ;  and  to  a  professorship  in  this  institution  Ursinus 
was  called  in  November,  1577. 

His  health  had  been  seriously  impaired  by  long  confine- 
ment and  incessant  mental  toil.  He  was  subject  to  dis- 
tressing attacks  of  hypochondria.  But  yet  he  sought  no 
rest,  resolved,  like  a  true  hero  in  the  battle  of  life,  to  perse- 
vere unto  the  end.  Over  the  door  of  his  study  a  visitor 
could, read  the  words, — 

Amice,  quisquis  hue  venis, 
Aut  agito  paucis,  aut  abi, 
Aut  me  laborantem  adjuva, — 

which  mean,  "  Friend  who  comest  hither,  be  brief,  or  go, 
or  aid  me  whilst  I  toil."  As  a  result  of  his  lectures, 
duing  this  period,  he  has  left  behind  a  "  Commentary  on 
Isaiah."  His  great  work,  "  An  Exposition  of  the  Heidelberg 
Catechism,"  also  claimed  no  meagre  share  of  his  time  and 
attention;  and  when,  in  June,  1580,  the  old  Lutheran  party 
issued  the  celebrated  Formula  of  Concord,  the  final  goal 
of  their  development,  he  felt  himself  bound  in  conscience 
to  answer  its  open  attacks  upon  the  Reformed  faith,  in  a 
masterly  critique,  entitled  "Christian  Animadversions  upon 
the  Book  of  Concord." 

Soon  after,  his  physical  powers  began  to  fail.  He  grew 
weaker  and  weaker,  until  at  length,  on  the  6th  day  of  May, 
1583,  he  passed  from  the  conflicts  and  trials  of  earth  to  the 
rest  of  the  Church  triumphant  in  heaven.     Francis  Junius, 

226 


THE   AUTHORS    OF   THE   HEIDELBERG   CATECHISM. 

who  stood  beside  liim  in  his  last  hours,  speaks  in  glowing 
terms  of  his  joyful  faith,  inward  peace,  and  full  assurance 
of  salvation.  His  bod}^  was  buried  in  the  choir  of  the 
church  at  Neustadt,  and  on  the  monument  erected  to  his 
memory  by  his  colleagues  was  inscribed  the  simple  but 
true  epitaph,  "A  great  theologian,  a  vanquisher  of  erro- 
neous doctrines  touching  the  Lord's  Supper  and  the  Person 
of  Christ,  a  powerful  speaker  and  writer,  an  acute  philo- 
sopher, a  wise  man,  and  a  strict  teacher  of  youth." 

IS^ot  much  more  than  half  a  year  after  the  death  of 
Ursinus,  the  Elector  Lewis  V.  also  departed  this  life. 
"He  vanished,"  in  the  language  of  another,  "like  a  tran- 
sient cloud"  {iransiais  nuhecida),  and  with  him  the  reign 
of  Lutheranism  in  the  Palatinate.  The  foundations  Avhich 
Frederick  III.  had  laid,  in  such  a  solid  manner,  with  the 
assistance  of  Urshius  and  Olcvianus,  still  stood  unshaken. 
The  regency  came  into  the  hands  of  Prince  John  Casimir, 
who  restored  the  exiled  Reformed  clergy  and  professors,  as 
far  as  possible,  to  their  old  i^laccs;  and  Frederick  IV.,  the 
son  of  Lewis,  when  he  reached  the  years  of  manhood,  con- 
tinued the  good  work  begun  by  his  grandfather,  thus  ful- 
filling the  prophetic  words  uttered  by  that  noble  prince  on 
his  death-bed:  "Xute  wirds  rdcht  thin;  mem  Fritz  ivirds 
thm:' 

Meanwhile,  Olevianus  had  found  free  and  unfettered 
scope  for  his  activities  as  a  professor,  preacher,  and  church 
reformer,  in  the  domains  of  the  excellent  and  learned 
Count  Lewis  of  Wittgenstein.  The  fruits  of  his  lectures 
on  the  Holy  Scriptures,  delivered  in  1578,  he.embodied  in 
his  Commentaries  on  St.  Paul's  Epistles  to  the  Romans, 
the  Galatians,  the  Philippians,  and  the  Colossians.  But 
the  main  theological  work,  upon  which  he  labored  with 
special  care,  was  a  treatise  on  the  "  Covenant  of  Divine 
Grace;"  and  he  may  justly  be  regarded  as  the  founder  of 
that  school  of  theology  which  afterward  rose  to  such  high 
fame  and  influence  in  the  person  of  John  Cocceius  of  Bre- 
men.    The  largest  portion  of  his  time  and  energies,  how- 

227 


THE   AUTHOKS    OF   THE    HEIDELBERG   CATECHISM. 

ever,  was  devoted  to  tlie  business  of  practical  cliurcli- 
reform.  With  indefatigable  zeal  he  visited  the  churches, 
held  conferences  with  the  clergy,  removed  abuses,  intro- 
duced discipline,  and  toiled  in  every  way  for  the  thorough 
establishment  of  his  favorite  presbyterian  system  of  church- 
polity.  And  in  the  course  of  a  feAv  years  he  had  the  satis- 
faction of  beholding  his  efforts  crowned  with  complete  suc- 
cess. In  1584  he  left  Berleberg  and  settled  in  the  neigh- 
boring town  of  Herborn,  w^here  he  died  of  dropsy  on  the 
15th  day  of  March,  1587. 

His  will,  written  during  his  last  illness,  affords  striking 
evidence  of  his  Christian  character  and  faith.  After  com- 
mending the  Palatinate,  and  the  reigning  families  of  "Witt- 
genstein, !N"assau,  and  Solms,  to  the  grace  of  God,  and 
liberally  providing  for  the  support  of  his  mother  and  sister, 
he  concludes  thus:  "Herewith  I  also  commend  my  body 
and  soul  to  my  beloved  God,  Father,  Son,  and  Holy  Ghost, 
through  the  one  eternal  Higli  Priest,  relying  upon  His 
gracious  covenant  and  promise  that  He  will  to  all  eternity 
be  my  God  and  the  God  of  my  seed,  and  that  He  Avill  never 
deal  with  me  in  anger,  as  He  has  sworn  to  me  in  His  oath. 
Is.  liv.  10."  When  dying,  the  question  was  put  to  him  by 
Alsted :  "  Dear  brother,  are  j'ou  beyond  doubt  certain  of 
your  salvation  in  Christ  ?"  Laying  his  hand  meekly  on  his 
breast,  he  breathed  out  his  spirit  with  the  word  ^'■Ceriissi- 
mus !"  His  remains  were  deposited  in  the  church  at  Her- 
born, and  Theodore  Beza  bewailed  the  loss  of  his  friend  in 
a  Latin  poem  of  great  elegance  and  beauty. 

22S 


CREED  AND  CULTUS: 

WITH  SPECIAL  REFERENCE  TO  THE  RELATION  OF  THE  HEIDEL- 
BERG CATECHISM  TO  THE  PALATINATE  LITURGY. 


By  H.  HARBAUGH,  D.D., 

LEBANON,  V\. 


CREED  AND   CULTUS: 

WITH  SPECIAL  REFERENCE   TO  THE  RELATION  OF  THE   HEIDEL- 
BERG CATECHISM  TO  THE  PALATINATE  LITURGY. 

^n  |}.  farbaugb,  §.^.,  f ibanou,  |a. 

Our  Saviour  carries  forward  in  His  Chiircli,  and  by  her 
ministrations,  His  threefold  remedial  otBce  of  Prophet, 
Priest,  and  King.  These  offices,  which  existed  in  the  Old 
Testament  economy  in  separate  persons,  were  united  and 
fulfilled  in  Him;  and  by  Him  they  are  perpetuated  in  His 
body,  the  Church,  in  which  He  lives  on  iu  His  fulness,  as 
the  perennial  source  of  grace  and  salvation  to  all  men. 

As  in  Christ,  so  in  His  Church,  prophet,  priest,  and 
king  are  not  three  separate  offices,  but  one  office  in  a 
threefold  form.  They  are  all  embodied  in  one  and  the 
same  Christian  minister.  Their  functions  unite  in  his 
ministrations  in  every  complete  divine  service.  He  is  a 
prophet  in  his  pulpit  teaching,  a  priest  in  the  altar  service, 
and  a  king  in  the  exercise  of  the  power  of  the  keys.  The 
Church  fulfils  its  functions  only  as  it  carries  forward  in  its 
bosom  this  threefold  ministration  in  unity  and  symmetry. 
In  the  due  use  of  this  threefold  function  consists  its  true, 
free,  and  proper  cultus. 

Thus  the  Church  must  ever  embrace  in  its  remedial 
activities  the  threefold  interest  of  Creed,  Ritual,  and  Gov- 
ernment, as  these  find  expression  in  Confession  or  Cate- 
chism, Liturgy,  and  Code  of  Laws.  Hence,  Church  His- 
tory is  made  up  of  doctrine,  worship,  and  government;  and 
these  three,  like  the  divine  offices  of  prophet,  priest,  and 
king  which  underlie  them,  are  one.  They  complement 
and  energize  one  another.     They  must  be  consistent  with 

231 


CREED  AND  CULTUS. 

each  other.  There  must  ever  be  an  imvard  harmony  be- 
tween them.  As  one  is  honored,  all  are  honored;  as  one 
suffers,  all  suiFer  with  it. 

It  may  be  easily  shown,  from  the  history  of  the  Church, 
that  a  failure  to  use  these  three  functions  in  its  ministra- 
tions, each  in  its  due  degree  and  proportion,  has  always 
wrought  evil  tendencies  and  produced  disastrous  results  in 
the  genera]  cultus  of  the  Church.  Previous  to  the  Eeform- 
ation  the  prophetic  office  had  not  its  full,  free  honor  and 
exercise ;  when,  as  a  consequence,  the  priestly  office  grew 
arrogant,  and  the  kingly  tyrannical.  Since  the  Reform- 
ation, in  the  Protestant  Church  the  tendency  has  been 
the  other  way.  The  prophetic  office  has  been  plied  be- 
yond its  proportion,  while  the  priestly  and  kingly  have 
suffered  corresponding  undervaluation,  neglect,  and  tacit 
dishonor. 

"When  the  Church  falls  back  in  the  due  exercise  of 
either  of  these  offices,  those  Avliich  are  unduly  plied  in 
consequence  will  themselves  ultimately  suffer,  —  on  the 
principle  that  a  disease  in  one  vital  organ  of  the  body, 
though  it  may  for  a  time  throw  the  pressure  of  a  forced 
activity  upon  others,  will  at  length  reduce  all  to  its 
own  level  of  weakness  and  morbid  action.  Hence  it  will 
be  found  that  those  branches  of  the  Church  which  start 
out  without  Liturgy  start  out  also  without  Catechism; 
and  those  which  lose  their  Liturgy  in  a  gradual  neglect  of 
the  proper  priestly  function,  in  the  same  process  of  defec- 
tion, also  suffer  their  Catechism  to  fall  into  disuse ;  whilst 
the  kingly  function,  at  the  same  time,  loses  its  nerve  and 
vitality.  The  use  and  honor  of  the  Creed  in  the  priestly 
office  of  worship  is  the  measure  of  its  use  in  the  prophetic 
office ;  the  use  of  the  power  and  virtue  of  the  keys  in  the 
priestly  office  of  binding  and  loosing,  in  the  liturgical  ab- 
solution, is  the  measure  of  their  honor  and  power  in  the 
kingly  functions  of  discipline  and  government.  What 
God  has  joined  together  for  good,  man  cannot  sunder  with- 
out evil. 

232 


CREED    AND   CULTUS. 


In  the  history  of  our  holy  religion,  as  exhibited  in  the 
Old  Testament  and  the  New,  the  prophetic  office  ever 
points  toward,  sets  forth,  and  defines  the  priestly  and 
kingly  oflices,  determines  their  character,  demands  their 
proper  exercise,  detects  deviations,  and  presents  the  test 
for  discrepancies  and  inconsistencies.  The  creed  of  a 
Church  must  ever  perform  the  same  service.  Its  worship 
"in  spirit"  must  ever  be  a  worship  "in  truth,"— that  is, 
according  to  a  true  ritual,— as  well  as  a  worship  "decent 
and  in  order;"  and  both  of  these  interests  can  only  be  pro- 
perly directed  and  conserved  by  its  prophetic  or  teaching 
function.  Creed  determines  worship  and  discipline.  As 
is  the  Catechism,  so  is  the  Liturgy  and  so  is  the  Govern- 
ment. 

The  relation  which  the  kingly  office,  as  represented  in 
government,  sustains  to  the  prophetic  and  priestly  offices, 
is  intimate  and  important.  It  is  required  to  stand  in  full 
consistency  and  harmony  with  the  other  two  offices  by  a 
necessary  law  of  relation.  This  part  of  the  general  subject 
we  must,  however,  here  pass  by;  devoting  our  present  dis- 
cussion to  the  relation  which  the  prophetic  and  priestly 
offices  sustain  to  each  other. 

Confining  our  inquiry  to  the  Reformed  Church,  and 
taking  the  Heidelberg  Catechism,  as  its  doctrinal  standard, 
we  propose  to  exhibit  and  explain  the  relation  which  this 
standard  sustains  to  its  correlative  department  of  ritual ;  or 
to  show  what  kind  of  cultus  and  worship  is  required  by, 
and  consistent  with,  the  Heidelberg  Catechism. 

We  shall  have  to  begin  with  a  historical  inquiry.  With 
what  kind  of  cultus  and  worship  was  the  Heidelberg  Cate- 
chism originally  associated  in  the  bosom  of  the  Palatinate 
Church,  to  which  it  owes  its  origin  ? 

The  Heidelberg  Catechism  and  the  Palatinate  Liturgy 
rose  together  out  of  the  same  reformatory  movement  in 
the  Palatinate  under  Frederick  III.  The  want  of  a  settled 
faith,  Avhich  led  to  the  production  of  the  Catechism  in  1563, 

U  233 


CREED   AND    CXJLTUS. 


called  fortli  in  the  same  year  tlie  Liturgy  wliicli  it  was  de- 
sio-ned  should  provide  for  and  represent  the  worship  of  the 
Church  as  the  Catechism  did  its  doctrine,  and  be,  as  Gobel 
says,  "a  part  of  it."  Hence  the  Heidelberg  Catechism 
was  printed  in  full  in  the  Liturgy  as  a  part  of  it,  and  is 
variously  referred  to  in  its  rubrics.  Much  of  its  language 
is  also  embodied  in  its  offices,  in  the  way  of  free  allusion; 
and  the  second  prayer  for  the  Service  of  the  Lord's  Day  is 
compiled  of  the  very  language  of  the  Catechism,  as  found 
in  its  answers  expository  of  the  Lord's  Prayer.  This  Lit- 
urgy was  the  guide  of  worship  in  the  Palatinate,  so  far  as 
it  was  Reformed,  for  nearly  two  centuries :  editions  of  it, 
some  with  slight  changes,  having  been  published  in  1567, 
1585,  1587,  1601,  1655,  1685,  1704,  1724,  1763. 

In  his  preface  to  the  Liturgy,  dated  at  :Mosbach,  Novem- 
ber 15,  1563,  the  Prince  Frederick  III.  informs  us  that  as 
he  had,  the  previous  January,  published  a  Catechism  to 
promote  purity  and  uniformity  in  doctrine  among  his 
subjects,  so  now,  in  order  that  the  same  end  might  be 
attained  "as  regards  the  Ceremonies,  the  administration 
of  the  Holy  Sacraments,  and  other  Church  Services,"  in 
which  hitherto  not  a  little  diversity  had  been  felt  and 
found,  he  had  now,  "through  his  most  prominent  Theolo- 
gians, Superintendents,  Ministers,  and  other  pious,  learned 
men  and  counsellors,  caused  a  Liturgy  to  be  prepared  and 
printed,  according  to  which  form  the  ministers  shall  uni- 
formly regulate  themselves  in  the  preaching  of  the  word, 
the  administration  of  the  Holy  Sacraments,  and  other  ser- 
vices. We  require,  accordingly,  herewith,  of  all  and  each 
of  you,  and  graciously  enjoin  upon  you,  that  you  be  stirred 
np  to  receive  our  Liturgy  and  follow  the  same  with  earnest 
industry."  To  Olevianus  was  intrusted  the  preparation  of 
this  work,  some  time  in  the  year  1562.  A  Synod,  com- 
posed of  the  superintendents  and  the  most  prominent 
ministers,  carefully  reviewed  it  in  all  its  particulars.  The 
preparatory  work  of  Olevianus  met  with  decided  favor  in 
the  Synod.     Several  timid  ones,  who  were  still   inclined 

234 


CREED  AND  CULTUS. 

to  vacillate,  received  no  countenance.  Only  the  offices 
for  the  administration  of  Baptism  and  the  Lord's  Supper 
were  somewhat  abridged.*  On  the  25th  of  October,  1563, 
Olevianus  was  enabled  to  write  to  BulHnger  that  the  Lit- 
urgy was  finished,  had  received  the  approbation  of  the 
prince  and  his  council,  and  was  then  in  press. 

It  does  not  appear  that  any  copies  of  the  first  edition  of 
this  Liturgy  are  now  extant.  Dr.  Daniel,  in  his  Codex 
Liturgicus,  gives  the  Palatinate  forms  from  the  edition  of 
1585.  "Collata  est  editio  anno  1585  typis  excusa,"  is  his 
note,  vol.  iii.  p.  65.  Dr.  Ebrard  says  he  has  in  his  pos- 
session a  copy  of  the  edition  of  1585,  and  also  an  exact 
reprint  of  the  same  published  in  1704.  From  this  it  would 
appear  that  neither  of  these  prominent  Liturgists  had 
access  to  the  original  edition  of  1563,  though  the  edition 
of  1585  is  an  exact  reprint  of  it.  This  edition  of  1585  was 
in  use  in  the  Palatinate  Churches  till  1601 ;  when  it  was 
again  issued  by  the  Prince  Palatine  Frederick  IV.,  "who, 
at  the  instance  of  his  counsellors  and  principal  theologians, 
after  it  had  been  in  a  few  places  improved  and  explained,t 
ordered  it  to  be  republished."  In  the  reign  of  Prince  Pala- 
tine Charles,  when  "but  very  few  copies  could  any  longer 
be  had,"  he  ordered  it  to  be  "printed  anew;"  from  which 
words  we  may  judge  that  it  was  an  exact  reprint,  not  of 
the  edition  of  1585,  but  of  the  "improved"  edition  of 
Frederick  IV.  This  edition  of  Prince  Charles  bears  date 
January  29,  1684. 

Thus  far  the  changes  in  the  successive  editions  are 
slight.  In  the  later  editions,  however,  the  original  work 
seems  to  have  been  subject  to  more  important  changes. 
In  comparing  these — as,  for  instance,  the  copies  known  in 
this  country — w^itli  the  parts  given  by  Daniel  from  the 
edition  of  1585,  we  find  that  some  rubrics  are  omitted, 
some   enlarged,  some   changed.     In   the   opening  of  the 

*  C.  Olevianus  and  Z.  Ursinus,  by  Lie.  K.  SudhofiF,  pp.  124,  134,  135.     See 
also  the  letter  of  Olevianus  to  BuUinger,  pp.  483-485. 
f  "An  etlichen  wenigen  Orten  verbessert  und  erklart." 

235 


CREED   AND    CULTUS. 

regular  Lord's  Day  service,  the  old  greeting — "Grace, 
peace,  and  mercy,"  &:c. — is  omitted;  the  Lord's  Prayer  is 
placed  after  the  Confession  and  Absolution,  whereas  in  the 
original  the  general  prayer  immediately  succeeds.  In  the 
Baptismal  Service  an  important  rubric  is  omitted;  two 
introductory  paragraphs  are  added ;  and,  what  is  far  more 
important,  that  old  prayer  which  in  old  editions  alludes  to 
the  Flood  and  to  the  passage  of  the  children  of  Israel 
through  the  Red  Sea  as  prefiguring  Holy  Baptism  (as  in 
our  New "  Liturgy,  p.  204)  has  this  part  omitted,  which 
changes  the  entire  character  of  the  prayer.  In  the  sacra- 
mental services  important  rubrics  are  omitted,  and  other 
changes  made.  The  services  for  the  sick  and  dying  are 
very  much  changed.  This  will  answer  as  a  specimen  of 
these  changes.  No  doubt  a  comparison  of  the  rest  of  the 
offices  would  reveal  similar  ones. 

In  the  formation  of  the  Palatinate  Liturgy,  considerable 
use  was  made  of  the  Netherland  Liturgy.  During  the  reign 
of  Frederick  III.,  1559-157G,  the  Heidelberg  Reformers  of 
that  time,  Ursinus,  Olevianus,  and  Tremellio,  stood  in  co- 
operation with  De  Lasky,  who  had  prepared  a  Liturgy  for 
the  Netherland  congregation  in  London,  1550,  and  which 
was  afterward  published  in  an  abridged  form  by  Martin 
Micronius,  at  Emden,  "for  the  Netherland  congregations 
in  Christ."  This  work  of  De  Lasky,  itself  based  on  a 
Liturgy  prepared  in  1549  by  Polanus,  pastor  of  the  Walloon 
Church  in  Strasburg,  became  also  the  basis  of  the  Liturgy 
which,  at  the  establishment  of  the  Reformed  Church  of  the 
Netherlands,  was  constructed  by  Dathenus,  1566,  adopted 
for  the  use  of  the  Netherland  Churches,  at  the  Synod  of 
Wesel,  1568,  and  at  the  Synod  of  Emden,  1571,  for  the  use 
of  Churches  of  the  Lower  Rhine,  which  was  also  gradually 
introduced,  and  is  still  in  use. '  Owing  to  the  relation  in 
which  De  Lasky  stood  to  the  Reformers  of  the  Palatinate,* 

*  Geisen,  in  his  "History  of  the  Reformation  in  Heidelberg,"  shows,  saya 
Dr.  EbrarJ,  that  De  Lasky  "also  exerted  a  certain  influence  on  the  formation 
of  the  Heidelberg  Catechism," 
236 


CREED  AND  CULTUS. 

Dr.  Ebrard  thinks  that  from  1560  forward  his  Liturgy  may 
have  exerted  an  influence  on  tlie  cultus  of  the  Palatinate, 
which  at  that  time  does  not  seem  to  have  had  a  Liturgy  of 
its  own,  and  states  that  reference  was  had  to  it  and  use 
made  of  it  in  the  formation  of  the  Palatinate  Liturgy,  and 
adds  that  the  Palatinate  Liturgy  "is  at  bottom  only  a  re- 
modelling of  the  IN'etherland  Liturgy."  Use  was,  however, 
also  made  of  Calvin's  Genevan  Liturgy  of  1543,*  though, 
in  form,  only  to  a  limited  extent. 

To  what  extent  the  K^etherland  Liturgy  is  used  in  the 
Palatinate  appears  from  a  comparison.  The  Baptismal 
Service,  as  a  general  whole,  and  even  also  in  single  parts, 
agrees  verbally  with  that  of  the  ISTetherland,  but  it  is  fuller. 
The  Form  of  Preparation  for  the  Lord's  Supper  is  new, 
and  is  wanting  in  the  Netherland  Liturgy.  The  Form  for 
the  Administration  of  the  Lord's  Supper  agrees  word  for 
word  with  that  of  the  Netherland  Liturgy,  taken  from  the 
abridgment  of  Micronius.  The  Confession  does  not  follow 
the  text  of  the  Xetherland  Liturgy,  but  that  of  the  French. 
The  Absolution  and  prayer  after  the  sermon  are  new.  The 
prayer  which  in  the  Netherland  Liturgy  comes  after  the 
weekday  sermon  is  here  found  as  the  prayer  after  the 
afternoon  sermon.  The  prayers  before  and  after  cate- 
chetical instruction  are  new.  The  Xetherland  prayer  after 
the  principal  sermon  is  here  found  as  Prayer  for  a  Day  of 
Prayer,  but  in  an  abridged  form.  The  Morning  and  Even- 
ing Prayer  are  identical  with  those  of  the  Xetherland  Lit- 
urgy; the  first  enlarged.  The  Form  for  Marriage  is  the 
same  as  that  in  the  Xetherland  Liturgy,  only  somewhat 
abridged.  The  Forms  for  the  Visitation  of  the  Sick,  the 
Dying,  and  the  Prisoners  are  new,  as  also  is  the  Form  for 
the  Burial  of  the  Dead. 

The  fact  thus  brought  to  light  by  Dr.  Ebrard  that  the 
Palatinate  Liturgy  has  prevailingly  a  Dutch  or  Xetherland 


*  Max  Gobel.     Geschichte  des  Christl.  Lebens  in  der  Rheinisch-Westphii- 
lischen  evangelischen  Kirche.     Vol.  ii.  p.  121. 

237 


CREED    AND    CULTUS. 

origin,  in  connection  with  the  additional  fact  that  Calvin's 
Liturgy  was  also  made  use  of  in  its  construction,  explains  an 
important  peculiarity  of  it,— namely,  its  somewhat  heavy, 
stiff,  didactic  features,  and  its  deficiency  in  liturgical  glow 
and  devotional  warmth.  In  these  features  it  differs  in  a 
marked  manner  from  the  spirit  of  the  Heidelherg  Cate- 
chism, as  all  acknowledge,  just  as  the  rigid  Calvinistic 
scholasticism  of  the  so-called  Commentary  of  Ursinus 
differs  from  the  free,  warm,  practical,  devotional  fervor 
of  the  Catechism  itself.  Hence,  even  in  the  Palatinate,  it 
has  long  since  gone  out  of  use,  as  having  the  radical 
defect  which  characterizes  all  liturgies  produced  from  the 
stand-point  and  in  the  spirit  of  the  old  Calvinism. 

The  Palatinate  Liturgy  makes  full  provision  for  all  the 
services  of  the  Church,  and  in  its  rubrics  points  out  dis- 
tinctly and  definitely  how  the  newly  reformed  public 
worship  shall  be  conducted.  Dr.  Ebrard  says  that  in  the 
preparation  and  introduction  of  this  Liturgy  Frederick  III. 
has  not  made  any  substantial  change  in  the  worship  of  the 
Palatinate,  but  rather  enriched  than  simplified  the  divine 
service.*  It  is  necessary  to  present,  as  briefly  as  possible, 
the  contents  of  this  Liturgy,  that  we  may  have  before  us  a 
picture  of  the  Churches  as  they  worshipped  in  the  Pala- 
tinate.    This  Liturgy  is  divided  into  four  parts. 

I. 

OF    DOCTRINE. 

Under  this  head  it  furnishes  us  the  matter  indicated  by 
the  following  subdivisions: — 

1.    Eegulation    for   sermons,   whence    they   are   to   be 
derived,  and  what  end  they  are  to  hold  in  view.      Here 


*  "His  (Lutheran)  successor  Ludwig  VI.,  in  his  Agenda  of  1-577,  left  the 

service  as  simple  as  he  found  it In  the  Palatinate,  therefore,  there  was 

in  the  beginning  no  difference  between  the  Reformed  and  Lutherans :  the 
cultus  of  the  Lutherans  was  from  the  beginning  as  simple  as  that  of  the 
Reformed."— £6rard's  Praktische  Theologie,  p.  258. 
238 


CREED   AND    CULTUS. 

we  are  tanglit  tliat  all  sermons  are  to  be  drawn  from  the 
canonical  Scriptures,  but  that  the  order  of  the  Catechism 
shall  be  followed  by  the  ministers  in  their  preaching. 

In  the  Preface  to  the  first  edition  it  is  ordered:  "The 
ministers  shall  not  of  themselves  undertake  to  explain  anj 
book  of  the  Holy  Scriptures  without  the  counsel  and  pre- 
vious knowledge  of  their  Superintendents,  who  shall  then 
see  to  it  that  the  books  of  the  New  Testament,  which  are 
most  profitable  to  the  common  people  and  most  edifying 
to  the  Churches,  are  in  preference  presented  and  explained 
on  Sundays."  There  is  added,  says  Daniel,  in  the  edition 
of  1585,  in  which  the  same  order^  is  repeated,  what  ap- 
proaches more  nearly  to  the  Lutheran  customs:  "Other- 
wise, generally,  the  Sunday  Gospels,  as  they  are  called, 
shall  remain.  Still,  the  people  shall  be  reminded  what  the 
gospel  is,  and  that  the  same  is  to  be  found  in  Paul  no  less 
than  in  the  Evangelists." 

2.  General  introduction  to  all  sermons.  Here  the  minis- 
ter is  instructed  always  to  begin  thus  : — 

"  Grace,  peace,  and  mercy,  from  God  the  Father,  and  His 
beloved  Son  Jesus  Christ,  our  Lord,  and  the  fellowship  of 
the  Holy  Ghost,  be  with  us  all.     Amen." 

Or  thus : — 

"The  grace  of  our  Lord  Jesus  Christ,  the  love  of  God, 
and  the  fellowship  of  the  Holy  Ghost,  be  with  you  all. 
Amen." 

Then  follows  an  "Exhortation  to  prayer,  to  be  used 
occasionally  by  the  Minister  before  the  sermon,  especially 
on  Weekdays."  This  occupies  the  same  place,  and  is  to 
the  same  purpose,  as  the  address  wliich  introduces  the 
Confession  of  Sin  in  the  Lord's  Day  Service  of  the  Pro- 
visional Liturgy.     It  closes  with  the  Lord's  Prayer. 

3.  Regulations  for  preaching  on  Sundays.  A  sermon 
shall  be  preached  on  every  Sunday  morning  at  eight 
o'clock,  in  all  cities,  towns,  and  villages,  which,  as  all 
other  sermons,  shall  not  exceed  an  hour  in  length:  the 
sermon  shall  be  introduced  by  one  of  the  forms  prescribed 

239 


CREED   AND    CULTUS. 

as  above,  and  closed  by  a  prayer  designated.  A  catechetical 
discourse  shall  be  delivered  every  Sunday  afternoon.  So 
important  was  this  service  regarded  that,  "  in  larger  towns 
and  cities,  where  two  sermons  are  delivered  in  one  after- 
noon," before  the  beginning  of  the  first  sermon,  and  after 
singing  and  prayer,  "  the  Summary  of  the  Catechism, 
together  with  the  texts  of  the  five  principal  parts,  shall  be 
distinctly  read  to  the  people,  when  half  an  hour  shall  be 
employed  in  explaining  several  questions  of  the  Sum- 
mary," after  which  the  youth  shall  be  examined  on  the 
questions  explained.  "In  the  other  service,  to  be  held 
toward  evening,  the  principal  points  of  Christian  doctrine 
contained  in  the  Catechism  shall  be  explained  somewhat 
more  fully  and  in  detail,  for  the  benefit  of  the  adults  and  the 
iiged.  The  introduction  shall  be  the  same  as  in  the  case 
of  other  sermons,  namely,  the  prescribed  greeting,  singing, 
and  prayer."  The  conclusion  shall  be  made  with  the 
prayer  provided  for  the  catechetical  service.  "In  the 
country,  however,  where  only  one  service  is  held  in  the 
afternoon,  the  youth  shall  assemble  at  the  second  ringing 
of  the  bell,  to  be  examined  and  catechized;  when  this  has 
been  done,  the  bell  shall  be  rung  the  third  time,  that  the 
whole  congregation  may  come  together.  Then,  as  an 
introduction,  after  singing  and  prayer,  the  Summary  of  the 
Catechism,  together  with  the  texts,  shall  be  read;  after 
which  half  an  hour  may  be  spent  in  explaining  several 
questions."  The  service  shall  be  concluded  "with  the 
usual  prayer." 

4.  Sermons  on  "Weekdays.  In  every  city  or  large  town, 
two  sermons  shall  be  preached  during  the  week,  namely, 
on  Wednesday  and  Friday;  and  in  villages,  one  on  Wed- 
nesday, or  some  other  suitable  day.  German  Psalms  and 
Hymns  shall  be  sung  both  before  and  after  sermon;  and 
the  service  shall  be  concluded  "  with  the  particular  prayers 
designated  under  the  proper  head." 

5.  The  first  Wednesday  of  every  month  shall  be  ob- 
served as  a  special  day  of  prayer,  when  "  both  young  and 

240 


CREED   AND    CULTUS. 

old,  men  and  women,  and  servants,  shall,  as  far  as  pos- 
sible, meet  together  according  to  the  special  proclamation 
made."  A  suitable  sermon  shall  be  delivered;  "before 
and  after  the  sermon,  penitential  Psalms  shall  be  sung, 
and  the  service  shall  then  be  closed  with  the  prayer  desig- 
nated for  such  occasions." 

6.  Sermons  on  Festivals  and  Iloly-days.  '^On  Christmas 
and  the  day  following,  the  basis  of  our  salvation,  namely, 
the  Incarnation  of  the  eternal  Son  of  God,  and  the  per- 
sonal union  of  the  two  natures  in  Christ,  shall  be  ex- 
plained, together  Avith  the  benefits  flowing  to  us  there- 
from, as  all  this  is  contained  in  the  Second  Part  of  the 
Catechism."  On  the  Sunday  between  Christmas  and  New 
Year,  being  the  time  when  new  elders  are  elected,  a 
sermon  shall  be  preached  on  the  duties  of  the  elder's 
office.  On  Easter-day  and  the  Monday  following,  the  his- 
tory of  the  resurrection  of  Christ  shall  be  the  subject  of 
the  sermon ;  it  shall  also  be  shown  how  His  resurrection 
is  related  to  our  own.  In  order  that  the  history  of  Christ's 
resurrection  may  be  better  understood,  and  that  the  people 
may  derive  more  profit  therclrom,  ministers  shall  begin  to 
explain  the  history  of  the  sufterings  and  resurrection  of 
Christ  on  the  Sunday  Invocarit, — which  is  the  first  Sunday 
in  Lent, — and  continue  until  Easter.  On  the  Festival  of 
the  Ascension,  the  minister  shall  preach  on  the  ascension 
of  Christ,  His  sitting  at  the  right  hand  of  God,  and  His 
coming  to  judge  the  quick  and  the  dead.  On  Whit- 
suntide and  the  Monday  following,  the  second  chapter  of 
the  Acft  of  the  Apostles  shall  furnish  the  subject  of 
preaching. 

7.  Morning  and  Evening  Service.  "In  all  the  larger 
towns,  on  all  weekdays,  the  people  shall  be  assembled 
every  morning,  and,  without  singing,  have  a  chapter  of  the 
sacred  Scriptures  distinctly  read  to  them,  the  substance 
of  which,  together  with  such  of  the  principal  doctrines 
therein  contained  as  are  most  profitable  for  comfort,  ex- 
hortation,   and    instruction,    shall   be  briefly   and    simply 

241 


CREED   AND    CULTUS. 

pointed  out.  This  shall  be  followed  by  the  regular 
Morning  Prayer  in  connection  with  the  Lord's  Prayer; 
the  whole  service  not  to  be  extended  much  over  half  an 
hour." 

"  In  like  manner,  every  evening,  the  minister  shall  con- 
duct a  similar  service  at  a  suitable  hour,  reading  a  chapter, 
explaining  and  improving  it  as  above,  and  concluding  with 
the  Evening  Prayer,  in  connection  with  the  Lord's  Prayer." 

8.  On  the  afternoon  of  the  day  preceding  the  adminis- 
tration of  the  Lord's  Supper,  a  sermon  shall  be  delivered 
on  the  benefits  and  the  right  observance  of  the  same.  At 
the  same  time  also  a  true  Christian  self-examination  shall 
be  instituted,  according  to  the  directions  which  the  minis- 
ter shall  find  in  the  Catechism,  and  in  the  formulary  for 
administering  the  Lord's  Supper.  On  this  occasion  the 
Evening  Prayer  for  the  day  may  be  omitted. 

9,  10.  The  Catechism  and  Catechization.  Here  the 
nature  and  use  of  a  Catechism,  and  the  reasons  for  dili- 
gently catechizing  the  young,  are  carefully  explained.  Li 
addition  to  the  catechetical  services  to  be  held  every 
Sunday  afternoon,  it  is  also  directed  "that 'in  all  villages 
and  smaller  towns,  on  all  Sundays  on  which  the  Lord's 
Supper  is  not  celebrated,  the  minister  before  the  sermon 
shall  distinctly  and  clearly  read  from  the  pulpit  several 
questions  of  the  Catechism,  so  that  the  entire  Catechism 
may  be  publicly  read  at  least  twice  in  each  year." 

11.  Then  follows  a  synopsis  of  the  Heidelberg  Cate- 
chism, in  twenty-five  questions  and  answers,  under  the 
three  heads  of  Sin  and  Misery,  Our  Deliverance  j^om  Sin, 
and  the  Gratitude  due  to  God  for  our  deliverance. 

12.  Passages  of  Holy  Scripture,  whereby  every  one  may 
see,  in  any  station,  age,  or  condition,  what  his  calling  re- 
quires him  to  do.  These  passages  are  arranged  under  the 
heads  of  Kings  and  Princes ;  Councils,  Officers,  Counsellors, 
and  Judges;  Subjects;  Ministers,  Elders,  and  Deacons; 
Hearers;  Schoolmasters,  Schoolmistresses,  and  Scholars; 
Married  persons   in  general;   Husbands,  Wives,  Parents, 

242 


CREED   AND    CULTUS. 

Children,  Masters  and  Mistresses,  Servants  and  Handmaids; 
the  Aged  and  the  Young;  the  Rich  and  the  Poor;  closing 
with  General  Passages. 

II.    . 

OF    PUBLIC    PRAYER. 

After  a  rubric  directing  that  "  before  the  Morning  Ser- 
mon, especially  on  Sunday,  Holy-days,  and  Fast-days,  the 
following  prayer  shall  he  used,"  the  full  service  for  the 
Lord's  day  is  given.  After  the  greeting, — Grace,  peace, 
and  mercy,  &c. — the  opening  prayer  includes  the  following 
parts : — Confession  of  sin,  followed  by  petitions  for  pardon, 
sanctification,  and  for  grace  rightly  to  understand  and 
appropriate  the  word  of  God,  closing  with  the  Lord's 
Prayer.  Then  follows  the  sermon.  After  the  sermon 
follow  the  Confession  and  Absolution,  introduced  by  this 
rubric:  "On  Sundays,  after  the  Morning  Sermon,*  the 
minister  shall  say : — 

"  Beloved  in  the  Lord  : — Since  in  the  commandments 
of  God  we  see,  as  in  a  glass,  how  great  and  manifold  our 
sins  are,  on  account  of  which  we  deserve  temporal  and 
eternal  punishment,  let  us  heartily  confess  the  same  to  our 
faithful  Father. 

"  Therefore  say  with  me  thus  : — 

"  I,  a  poor  sinner,  confess  before  Thee,  my  God  and 
Creator,  that  I  have  grievously  and  in  manifold  ways 
sinned  against  Thee,  not  only  by  gross  outward  sins,  but 
much  more  through  inward  natural  blindness,  unbelief, 
doubts,  despondency,  impatience,  pride,  covetousness,  secret 
envy,  hatred,  malice;  these,  and  other  sinful  affections, 
which  Thou,  my  Lord  and  God,  seest  in  me,  and  which, 
alas !  I  cannot  with  sufficient  humility  deplore,  I  repent  of 


*  In  the  edition  of  1724  the  words  "and  especially  after  the  preparatory 
Sermon"  are  here  thrown  in;  which  may  indicate  that  at  that  time  the 
original  habit  of  using  the  Confession  and  Absolution  invariably  in  every 
Sunday  service  had  already  begun  to  be  set  aside. 

2i3 


CREED   AND    CULTUS. 

and  bewail  "before  Thee,  and  heartily  beseech  Thee  for  Thy 
mercy  through  Thy  beloved  Son  Jesus  Christ.     Ameri. 

"  Then  shall  the  Minister  announce  to  the  believing  the  forgiveness  of  sina, 
and  to  the  impenitent  the  judgment  of  God,  saying : — 

"  Hearken  now  unto  the  sure  comfort  of  the  grace  of 
God,  which,  in  His  Gospel,  He  promises  to  all  believers. 

"  Thus  saith  the  Lord  Jesus  Christ  (St.  John  iii.  16) : 
God  so  loved  the  world,  that  He  gave  His  only  begotten 
Son,  that  whosoever  believeth  in  Him  should  not  perish, 
but  have  everlasting  life. 

"  Unto  as  many  of  you,  therefore,  as  abhor  themselves 
and  their  sins,  and  trust  that,  through  the  merits  of  Jesus 
Christ  alone,  they  are  all  forgiven  them,  and  have  resolved 
more  and  more  to  die  unto  sin,  and  to  serve  the  Lord  in 
true  holiness  and  righteousness:  to  them,  because  they 
believe  in  the  Son  of  the  living  God,  I  announce,  by  the 
command  of  God,  that  they  are  released  in  Heaven  from 
all  their  sins,  as  He  has  promised  in  His  holy  word, 
through  the  perfect  satisfaction  of  the  most  holy  passion 
and  death  of  our  Lord  Jesus  Christ.     Amen. 

"  But  unto  as  many  among  you  as  have  still  pleasure  in 
their  sins  and  shame,  or  continue  in  sin  against  their  con- 
science, I  announce,  by  the  command  of  God,  that  the 
wrath  and  judgment  of  God  abides  upon  them,  and  that 
all  their  sins  are  retained  in  Heaven ;  and  that  they  cannot 
be  released  from  eternal  damnation,  unless  they  be  con- 
verted. 

"  Inasmuch  as  we  now  doubt  not  that  we  and  our  prayers 
are  sanctified  by  the  sufferings  of  Jesus  Christ,  and  accept- 
able before  God,  let  us  heartily  call  upon  him,  and  say: — 

"Our  Father,  who  art  in  heaven,  &c." 

This  Confession  and  Absolution  is  then  followed  by  the 
"Prayer  for  Sunday  Morning  after  the  Sermon,"  for  which 
two  forms  are  given,  either  of  which  may  be  used.  The 
first  prayer  contains  the  following  parts  in  a  kind  of  collect 
form: — Thanksgiving  for  bodily  and   spiritual    mercies; 

244 


CREED  AND  CULTUS. 

petitions  for  the  benefits  to  be  derived  from  the  word  of 
God;  for  the  civil  authorities;  for  the  fruits  of  the  earth; 
for  all  men,  especially  for  persecuted  brethren,  and  for  all 
in  affliction.  The  second  prayer  is  an  enlargement  of  the 
successive  petitions  of  the  Lord's  Prayer.  Both  prayers 
conclude  with  the  Lord's  Prayer.  Then  the  minister  says: 
"Praise  the  Lord  in  your  singing."  After  the  singing  the 
minister  pronounces  the  Benediction:  "The  Lord  bless 
thee,  and  keep  thee,"  &c. 

This  part  of  the  Liturgy  then  proceeds  to  furnish  the 
following  forms: — The  prayer  to  be  used  after  the  sermon 
on  the  Catechism ;  two  prayers  to  be  used  after  the  sermon 
on  weekdays;  a  prayer  for  special  days  of  Fasting  and 
Prayer.  Then  follow  the  prayers  for  the  Festival  days  of 
the  Church-year;  praj-er  for  Christmas  after  the  sermon; 
prayer  for  New-Year's  day ;  prayer  for  Good  Friday ;  prayer 
for  Easter  after  the  sermon ;  prayer  for  Ascension  day 
after  the  sermon;  prayer  for  Whitsuntide  after  the  sermon; 
two  prayers  for  the  daily  Morning  and  Evening  Service. 

III. 

OF   THE   ADMINISTRATION    OP   THE    HOLY  SACRAMENTS. 
1.    HOLY   BAPTISM.* 

The  children  shall  be  brought  to  the  church  to  be  bap- 
tized.    The  most  suitable  time  for  the  administration  of 

*  The  grounds  on  ■which  the  baptism  of  children  is  claimed  are  given  in  ru- 
brical introductory  remarks.  This  does  not  properly  belong  to  our  present 
discussion.  It  may,  however,  be  noticed  that  the  children  of  Christian 
parents  are  regarded  as  comprehended  in  the  promises  of  the  covenant  in 
■which  the  parents  themselves  stand,  referring  to  Acts  ii.  38,  39;  hence  "Holy 
Baptism,  as  the  assuring  sign  and  seal  of  this  covenant,  shall  be  communi- 
cated to  them,  and  they  thus  be  distinguished  from  the  children  of  unbe- 
lievers." It  is  held  that,  by  virtue  of  this  Christian  birth  in  the  covenant, 
they  as  ■well  as  the  parents  receive  the  Holy  Ghost,  who  implants  faith  in  the 
heart.  This  is  evidently  based  upon  the  idea  of  "infant  faith"  as  advocated 
at  an  early  period  by  Calvin  (Henry's  Life  of  Calvin,  vol.  i.  p.  83)  and  by  a 
number  of  Reformed  theologians,  and  later  very  ably  by  Stapfer  in  his  System 
of  Theology.     Thus  it  is  held  that,  having  the  Holy  Ghost  by  virtue  of  the 

245 


CREED   AND    CULTUS. 

this  sacrament  is  Sunday,  Holy-days,  or  at  times  in  the 
week  when  the  congregation  is  assembled.  Care  shall  be 
taken  that  those  presenting  themselves  as  sponsors  shall 
not  be  light  and  frivolous  persons. 

It  is  most  of  all  important  that  the  views  of  the  nature 
and  efficacy  of  Baptism  which  underlie  and  reign  in  this 
baptismal  service  should  be  here  exhibited.  What  efficacy 
is  attributed  to  the  sacramental  mystery*  may  be  best  seen 
from  the  prayer  which  immediately  precedes  the  sacra- 
mental act,  together  with  the  one  that  immediately  follows. 
The  first  will  show  in  what  state  the  child  is  regarded  as 
being  before  its  baptism,  what  it  is  believed  to  need,  and 
what  is  expected  and  desired  in  its  behalf  in  the  "mystery 
of  baptism."     The  prayer  is  as  follows  : — 

"  0  Almighty,   everlasting  God,  who,  according  to  Thy 

parental  covenant  (and  a  latent  faith,  or  faitli  in  possibility  and  aptitude), 
all  of  Avliicli  the  sacrament  of  Baptism  ratifies  and  confirms,  baptism  cannot 
be  denied  them,  according  to  Acts  x.  47.  (In  which  reference  to  Acts,  how- 
ever, two  facts  are  overlooked :  First,  that  the  passage  refers  to  adult  sub- 
jects ;  and.  Secondly,  that  they  were  Gentiles  upon  whom  the  Holy  Ghost  had 
come  extraordinarily,  breaking  through  into  the  Gentile  world,  in  pentecostal 
character  and  efficacy.  So  much  St.  Peter  asserts  in  the  next  chapter,  where 
he  "rehearsed  the  matter  from  the  beginning"  to  the  brethren  of  the  circum- 
cision in  Jerusalem,  saying  that  "the  Holy  Ghost  fell  on  them,  as  on  us  at  the 
beginning.  Then  remembered  I  the  word  of  the  Lord,  how  that  He  said  [before 
the  day  of  Pentecost,  and  in  reference  to  it],  John  indeed  baptized  with 
water;  but  ye  shall  be  baptized  with  the  Holy  Ghost.  Forasmuch  then  as 
God  gave  them  the  gift  as  He  did  unto  us,"  &c.  Acts  xi.  1-4  and  15-17.  It 
was  not,  therefore,  the  ordinary  giving  of  the  Holy  Ghost,  as  by  Baptism,  but 
His  extraordinary  coming,  as  on  Pentecost.)  It  further  holds  that  on  the 
same  ground  children  are  not  the  smallest  portion  of  the  Christian  Church 
(or  community,  "  Gemeine"),  which  Church  (Gemeine),  with  all  its  members, 
is  redeemed  by  the  blood  of  Christ,  and  sanctified  "  with  the  washing  of  water 
(durch  das  Wasserbad)  by  the  word.  Eph.  v.  2G.  For  these  and  other  rea- 
sons, it  is  clear  that  the  little  children  should  by  no  means  be  excluded  from 
Baptism." 

*  This  word,  as  applied  to  Baptism,  occurs  several  times  in  the  Service. 
This  of  itself  speaks  volumes,  and  is  satisfactory  evidence  that  its  view 
of  the  sacrament  is  fairly  beyond  the  reach  of  any  scheme  which  makes  it 
merely  confirmatory  of  a  grace  already  received,  or  promissory  of  one  to  be 
received  in  future. 
246 


CREED   AND    CULTUS. 

strict  judgment,  didst  punish  the  unbelieving  and  impeni- 
tent workl  by  the  Flood,  but  in  Thy  great  mercy  didst  save 
believing  Noah:  and  didst  overthrow  Pharaoh  with  all  his 
host  in  the  Red  Sea;  but  didst  lead  Thy  people  Israel 
through  on  dry  ground:  whereby  this  Baptism  was  pre- 
figured ;  through  Thy  boundless  mercy,  we  beseech  Thee, 
look  graciously  upon  this,  Th)'  child ;  by  Thy  Holy  Spirit 
engraft  it  into  Thy  Sou  Jesus  Christ,  that  it  may  be  buried 
with  Him  in  His  death,  also  arise  with  Him  in  a  new  life, 
in  which  following  Him  daily  it  may  cheerfully  bear  its 
cross,  cleave  to  Him  with  a  true  faith,  a  steadfast  hope,  and 
fervent  charity,  that  for  Tliy  sake  it  may  gladly  forsake  this 
life,  which  at  best  is  nothing  but  a  death,  and  appear  at  the 
last  da}^  without  terror  before  the  judgment-seat  of  Christ 
Thy  Son  ;  through  the  same  our  Lord  Jesus  Christ  Thy  Son, 
who  with  Thee  and  the  Holy  Ghost,  one  God,»livetli  and 
reigneth  forever.    A/hc71."* 


*  This  prayer  is  substantially  contained  in  the  baptismal  service  of  Leo 
Juda,  1523,  Daniel  Codex  Liturg.  vol.  iii.  p.  109;  also  in  Zwingli's  Zurich 
Liturgy,  1525,  Daniel  Codex  Litui'g.  voL  iii.  p.  112;  also  in  the  English  Book 
of  Common  Prayer,  1547,  Daniel  Codex  Liturg.  vol.  iii.  p.  446.  The  first  part 
of  the  prayer  is  entirely  changed  in  the  later  editions  of  the  Palatinate  Liturgy: 
when  it  was  first  changed,  we  have  no  means  of  ascertaining  at  hand. 

The  same  year  in  which  Leo  Juda  prepared  his  "Toufbiichli,"  appeared 
also  "Das  Tauf biichlein  verdeutscht  durch  D.  Martin  Luthern,  152o,"  in 
which  this  prayer  is  also  found  substantially.  See  Walch's  ed.  of  Luther's 
Vv'orks,  vol.  X.  columns  2628,  2629 ;  and  again,  col.  2624,  2625.  Daniel,  in  his 
Codex  Liturgicus,  vol.  ii.  p.  192,  has  the  following  note  in  relation  to  the 
prayer,  and  its  history: — 

"  Claussen  p.  803,  827  censorium  supercilium  adversus  totam  orationem 
distringit  'dies  wenig  gliicklich  gewahlte  Gebet — ein  Beispiel  gesclimackloser 
Typik  enthlilt  eine  gekiinstelte  Parallelisirung  des  Taufwassers  mit  der 
Siindfiuth  und  dem  rothem  Meere.' 

"  Fatetur  Vir  Doctus,  jam  Tertullianum  de  Bapt.  c.  9  similia  protulisse: 
fatendum  erat  totam  orationem  ex  sacra  scriptura  haustam  esse  1  Pet.  iii.  20, 
21 ;  1  Cor.  x.  1,  2.  Quod  ad  antiquam  eccleaiam,  quin  Integra  oratio,  occurrat, 
vehemeutcr  dubito:  certum  est,  ecclesiam  Romanum  hodie  nullatenus  earn 
adhibere." 

With  the  judgment  of  Claussen  few  would  agree.  The  charge  of  "  ge- 
schmackloscr  Typik"  must  lie  primarily  against  St.  Peter  and  St.  Paul! 

247 


CREED   AND    CULTUS. 

"What  is  meant  by  the  destruction  of  the  unbelieving  and 
impenitent  world  by  the  Flood,  and  the  saving  out  of  it  of 
ISToah  and  his  family,"^'  the  overthrow  of  Pharaoh  and  his 
host  in  the  Red  Sea,  and  the  safe  bringing  through  of  God's 
people, — as  prefiguring  this  sacramental  mj'stery, — cannot  be 
misunderstood.  The  subject  of  baptism,  it  is  believed  and 
taught,  will  be  rescued  from  the  perishing  world  by  being 
transferred  into  the  ark  of  Christ's  Church,  and  thus  be 
"saved  by  water:  the  like  figure  whereunto,  even  baptism, 
doth  also  now  save  us;"  it  is  believed  and  taught  that  as 
Israel,  passing  the  Red  Sea,  was  transferred  from  the  Egypt- 
ward  to  the  Canaan-ward  side,  and  thus  divided  from  their 
enemies,  so  in  baptism  we  are  delivered  from  the  old  state 
of  bondage  and  the  pursuit  of  our  old  enemies,  sin  and 
the  devil,  and  have  our  feet  firmly  placed  on  the  vantage- 
ground  of  deliverance,  where,  though  there  be  still  a  long 
and  weary  road  to  travel,  and  enemies  to  harass,  the  cove- 
nant-pillar now  turns  its  bright-shining  side  toward  us  and 
its  dark-frowning  side  toward  our  old  enemies,  at  the  same 
time  moving  on  before  us  and  dividing  between  us  and  them. 

"What  they  regarded  as  the  state  of  the  child  after  the 
sacramental  mystery  had  been  accomplished  in  its  behalf, 
and  what  they  believed  was  bestowed  on  it  and  confirmed 
to  it  through  and  in  Holy  Baptism,  may  be  seen  from  the 
prayer  immediately  following  upon  the  act  of  Baptism.  It 
runs  thus : — 

"Almighty,  merciful  God  and  Father,  we  render  Thee 
praise  and  thanks,  that,  through  the  blood  of  Thy  beloved 
Son  Jesus  Christ,  Thou  hast  forgiven  ns  and  our  children 
all  our  sins,  and  through  Thy  Holy  Spirit  hast  received  us 
as  members  of  Thine  only-begotten  Son,  and  thus  also  as 
Thy  children,  and  hast  sealed  and  confirmed  to  us  all  thisf 
by  Holy  Baptism;  we  also  beseech  Thee,  through  the  same 
Thy  beloved  Son,  that  Thou  wouldst  at  all  times  govern  this 


*  1  Pet.  iii.  20,  21  ;  1  Cor.  x.  2. 
f  "This  grace,"  in  later  editions. 
2<i8 


CREED   AND   CULTUS. 


child  by  Thy  Holy  Spirit,  that  it  may  be  brought  up  in  a 
Christian  and  godly  way,  and  grow  and  increase  in  the  Lord 
Jesus  Christ,  that  it  may  confess  Thy  Fatherly  goodness  and 
mercy  which  Thou  hast  shown  to  it  and  us  all,  live  in  all 
righteousness  under  our  only  Teacher,  King,  and  High- 
Priest  Jesus  Christ,  valiantly  war  against  and  prevail  over 
sin,  the  devil,  and  his  entire  kingdom,*  and  exalt  and 
praise  Thee,  and  Thy  Son  Jesus  Christ,  together  with  the 
Holy  Ghost,  the  only  true  God,  forever.    Amen." 

In  this  prayer  the  fact  is  recognized  that  through  Bap- 
tism the  child  has  received  the  forgiveness  of  sin,  has  been 
received  as  a  member  of  Christ,  made  the  child  of  God;  all 
of  which  has  been  sealed  and  confirmed  to  it  by  Holy  Bap- 
tism. Standing  thus  in  the  grace  of  Christ,  it  is  asked,  not 
that  it  may  be  brought  into,  but  that  it  may  be  brought  up 
in,  a  Christian  and  godly  way;  not  that  it  may  be  united 
with  Him,  but  that  it  may  "grow  and  increase  in  the  Lord 
Jesus  Christ."  And  so  on,  in  all  the  rest  of  the  prayer,  it 
is  assumed  that  the  child  stands  now  in  grace,  from  which 
vantage-ground  it  is  to  "confess  God's  fatherly  goodness 
and  mercy,"  live  righteously  under  the  benefits  of  Christ's 
prophetic,  priestly,  and  kingly  offices,  war  successfully 
against,  and  overcome,  all  its  enemies,  and  exalt  and  praise 
God  forever. 

In  another  part  of  the  service,  speaking  of  the  obliga- 
tions that  rest  on  us  as  baptized  persons,  it  is  said,  "We 
promise  God  the  Father,  Son,  and  Holy  Ghost,  that  by  His 
grace  we  will  acknowledge  and  confess  Him  alone  as  our 
only  true  and  living  God,  call  upon  Him  alone  in  all  need, 
and  live  as  obedient  children,  as  this  new  birth  requires," 
which  must  be  followed  by  a  conversion  of  the  entire  life.f 


*  A  clear  allusion  to  Question  127,  Heidelberg  Catechism. 

f  This  conversion  is  set  forth  in  substantially  the  language  of  Questions 
88,  89,  90,  of  the  Heidelberg  Catechism,  where  conversion,  as  being  in  the 
Third  Part  of  the  Catechism,  presupposes  the  regeneration,  Ti»hich  belongs  to 
Part  Second. 


240 


CREED  AND  CULTUS. 

It  is  further  taught  that  when  a  baptized  person  falls  into 
sin  through  weakness,  he  shall  recall  his  baptism,  and  by 
it  arouse  himself  to  seek  forgiveness  of  Christ,  "and  firmly 
believe  that,  for  the  sake  of  Christ's  shed  blood,  those  sins 
shall  nevermore  be  remembered  before  God,  inasmuch  as 
Holy  Baptism  is  an  undoubted  witness  that  we  have  an 
everlasting  covenant  with  God,  and  that  we  are  baptized  in 
the  living  fountain  of  the  everlasting  mercy  of  the  Father, 
and  the  most  holy  Passion  and  death  of  Jesus  Christ, 
through  the  power  of  the  Holy  Ghost."  =*^ 

2.    THE    lord's    supper. 

It  is  directed  that  the  Lord's  Supper  shall  be  adminis- 
tered in  the  larger  towns  at  least  once  a  month,  and  in 
villages  once  in  two  months,  and  in  either  case  always  on 
Christmas,  Easter,  and  Whitsuntide.  As  the  edification  of 
the  Church  may  require,  it  is  Christian  and  right  to  cele- 
brate it  oftener.  The  minister  shall  always  give  notice  of 
the  solemnity  a  week  previous,  exhorting  the  congregation 
to  prepare  for  it ;  also  that  they  may  meanwhile  instruct 
Buch  of  their  children  as  are  to  receive  the  sacrament  for 
the  first  time,  that  they  may  be  presented  on  the  following 
Saturday,  or  on  some  previous  suitable  day,  to  the  minister, 
that  he  may  further  direct  them. 

On  Saturday  before  the  Holy  Communion  the  Prepa- 
ratory Service  shall  be  held,  according  to  the  form  pre- 
scribed for  that  occasion.  On  this  occasion,  also,  those  who 
are  for  the  first  time  to  commune  shall  be  presented  at  the 
altar  to  make  confession  of  their  faith.  They  shall  recite 
the  Creed,  the  Ten  Commandments,  and  the  Lord's  Prayer, 


*  In  accordance  witli  this,  the  parents  and  sponsors,  at  the  close  of  the  ser- 
vice, are  exhorted  "  to  remind  it,  -when  it  shall  arrive  at  the  age  of  under- 
standing, that,  by  the  reception  of  this  divine  covenant  sign  and  seal  of  Holy 
Baptism,  it  did  publicly,  in  the  presence  of  God,  of  His  holy  angels,  and  the 
Christian  Church,  renounce  the  devil  and  the  -world,  with  all  their  -works  and 
lusts,  and  give  and  obligate  itself  to  the  Lord,  to  serve  Him  throughout  ita 
whole  life  in  holiness  and  obedience  to  His  holy  gospel." 
250 


CREED    AND    CULTUS. 

and  be  questioned  from  the  Catechism  in  regard  to  the 
Lord's  Supper.  Such  as  are  not  able  to  repeat  all  these,  on 
account  of  backwardness,  shall  have  them  repeated  to  them 
by  the  minister,  after  which  they  shall  with  the  rest  make 
confession  of  them. 

Then  the  minister  reads  before  the  congregation  a  form 
of  examination  and  confession  in  questions,  including  the 
three  general  points  treated  of  in  the  Heidelberg  Cate- 
chism. 1.  Confession  of  sin  and  misery.  2.  Profession  of 
faith  in  the  deliverance  promised  in  the  gospel.  3.  Pro- 
mise to  put  away  all  sin  and  lead  a  Christian  life.  To 
each  of  these  points,  suitably  enlarged,  and  presented  in 
the  question-form,  the  communicants  are  required  to  re- 
spond with  an  audible  Yes.     Then  the  minister  says : — 

"All  who  now  find  all  this  in  their  hearts  must  not 
doubt,  that  through  the  holy  Passion  and  death  of  Christ 
they  already  have  the  forgiveness  of  all  their  sins,  and  shall 
certainly  continue  to  have  the  same  so  long  as  they  perse- 
vere in  these  purposes,  even  though  there  be  yet  many  in- 
firmities remaining  in  them,  which  by  the  same  Passion  and 
death  of  Jesus  Christ  are  also  covered:  in  view  of  which, 
let  every  one  who  from  his  heart  desires  this  say — Amen. 

"Kneel  down,  and  pray  as  the  Lord  has  taught  us: 

"Our  Father,  who  art  in  heaven,  &c." 

Then  the  benediction  is  pronounced.  It  is  added,  in  a 
closing  rubric,  that  "if  the  circumstances  of  the  congrega- 
tion make  it  necessary,  and  time  permits,  the  minister  shall 
yet  instruct  the  people  in  the  principal  points  of  religion, 
from  the  Summary  of  the  Catechism.  This  he  shall  also 
do  in  the  plainest  and  simplest  way  possible  in  his  sermons, 
both  in  connection  with  the  Preparatory  Service  and  that 
of  the  Holy  Communion.  Should  any  one  have  any  private 
matter  of  concern  upon  his  mind,  in  regard  to  which  he 
would  desire  to  speak  with  his  minister,  the  opportunity 
shall  be  afibrded  him."  ^ 

In  the  "Form  for  celebrating  the  Holy  Supper,"  the 
rubric  directs  that  on  those  days  when  the  Lord's  Supper  is 

2&1 


CREED  AND  CULTUS. 

celebrated,  a  sermon  on  tlie  death  of  Christ  and  in  refer- 
ence to  the  Lord's  Supper  shall  he  delivered,  in  which  shall 
be  treated  of  the  institution,  order,  occasion,  benefit,  and 
fruit  of  the  Holy  Supper ;  and  in  this  sermon  the  minister 
shall  study  brevity,  on  account  of  the  Service  which  is  to- 
follow,  in  which  the  Supper  is  also  further  explained.  Be- 
fore the  Service  is  read,  the  Prayers  appointed  for  Sunday 
shall  be  offered. 

Having  seen  in  the  Office  of  Baptism  how  firmly  this 
Liturgy  holds  the  doctrine  of  sacramental  grace,  we  may 
expect  a  priori  to  find  the  Office  of  the  Lord's  Supper  con- 
sistent therewith,  and  hence  the  assuming  of  this  fact  would 
seem  to  be  the  fundamental  canon  for  its  true  and  con- 
sistent interpretation.  The  fact,  moreover,  that  the  great 
controversy  in  regard  to  the  Lord's  Supper— not  merely 
between  the  Lutherans  and  the  Reformed,  but  as  it  reigned 
more  especially  in  the  bosom  of  Lutheranism  itself  be- 
tween the  "true  Lutheran  party,"  as  they  were  called, 
and  the  Melanchthonian  tendency— became  the  direct  and 
main  occasion  of  the  founding  of  the  Palatinate  Reformed 
Church,  may  account  for  any  caution  and  conservation 
in  the  statements  characterizing  this  Office  of  the  Holy 
Eucharist. 

Hence  it  is  that  in  the  exhibition  of  the  nature  and 
efficacy  of  the  Sacrament  in  this  office,  evident  and  great 
care  is  taken  not  only  to  give  no  countenance  to  what  the 
Reformed  movement  was  combating  in  the  Roman 
Church,  but  also  to  keep  as  far  as  possible  away  from  the 
views  of  those  in  the  Lutheran  Church  who  persisted  in 
extreme  statements— whatever  they  may  have  regarded  as 
the  truth  underlying  them— over  against  the  Swiss  and 
Calvinistic  theologians,  as  well  as  Melanchthon  and  those 
who  sympathized  with  what  is  called  the  Melanchthonian 
tendency,  out  of  which,  beyond  doubt,  sprang  the  Re- 
formed Church  of  the  Palatinate.*     Hence  the  idea  of 

*  Western  Germany,  and,  above  all,  the  Palatinate  of  the  Khine  (also  Hesse), 
TThich  had  been  won  over  to  the  Reformation  more  by  Melanchthon's  than  by 
252 


CREED   A^D   CULTUS. 

sacramental  grace  is  less  prominently  brouglit  out  here 
than  in  the  Baptismal  Service  ;  and  thus  quotations  might 
easily  be  made  from  this  Service  which  would  seem,  in  an 
isolated  form,  to  favor  the  memorialistic  theory  of  the 
Lord's  Supper,  just  as  the  Heidelberg  Catechism  could  be 
quoted  to  the  same  purpose,  if  its  system,  as  it  lies  in  its 
three  divisions  or  parts,  and  its  ground-tone,  were  ignored. 
This  would,  however,  in  either  case  be  unfair,  and  unworthy 
of  any  one  making  serious  inquiry  into  the  subject. 

The  true  Reformed  doctrine  of  the  Holy  Supper,  as  held 
by  Calvin,  Melanchthon,  the  authors  of  the  Heidelberg 
Catechism,  Ursinus  and  Olevianus,  and  as  exhibited  in  all 
the  reigning  symbols  of  the  Reformed  Church,  lies  in  and 
pervades  this  Service  as  its  muscles  and  its  life-giving 
blood.  A  few  quotations  from  central  parts  of  the  service 
will  sufficiently  justify  this  remark. 

In  the  Preparatory  Service  the  communicant  is  assured, 
and  encouraged  to  believe,  "that  Christ  now  again  by  His 
Holy  Supper,  as  with  certain  letters  and  seals,  confirms,  by 
the  operation  of  the  Holy  Ghost  in  his  heart,  to  each  one 
among  them  in  particular,  the  salvation  which  He  has 
promised  and  bestowed  upon  him  once  in  Holy  Baptism." 
He  is  also  assured  that  by  His  Holy  Supper  "the  Lord 
Jesus  Christ  Himself  does,  with  His  crucified  body  and 
shed  blood,  by  the  operation  of  the  Holy  Ghost,  feed  and 
nourish  his  hungry  and  contrite  heart  and  weak  soul  unto 
eternal  life,  as  certainly  as  he  receives  from  the  hand  of  the 
minister  and  eats  and  drinks  with  his  mouth  the  holy 
bread  and  cup  of  the  Lord  in  remembrance  of  Him." 

In  the  prayer  which  immediately  precedes  the  consecra- 
tion of  the  elements,  occurs  also  this  passage: — "Merciful 
God  and  Father,  we  beseech  Thee,  that  in  this  Holy  Supper y 
in  which  we  celebrate  the  glorious  remembrance  of  the 


Luther's  influence,  shared  also  in  Melanchthon's  views  of  the  Lord's  Supper. 
As  regards  cultus,  it  remained  free  from  puritanism,  and  throughout  homo- 
geneous with  the  Lutheran  Church. — EbrarcCs  Dogmatik,  vol.  i.  p.  54. 

253 


CREED  AND  CULTUS. 

"bitter  death  of  Thy  dear  Son  Jesus  Christ,  Thou  wouldst 
80  operate  in  our  hearts  through  Thy  Holy  Spirit,  that  we, 
in  true  confidence,  may  surrender  ourselves  more  and  more 
to  Thy  Son  Jesus  Christ,  that  our  weary  and  contrite  hearts 
may  be  nourished  and  quickened  by  His  true  body  and  bloody 
even  by  Him,  true  God  and  ma7i,  the  only  heavenly  bread, 
through  the  power  of  the  Holy  Ghost,  so  that  we  may  no 
more  live  in  our  sins,  but  He  in  us,  and  we  in  Him." 

The  bread  was  given  with  the  words :  "  The  bread  which 
we  break  is  the  communion  of  the  body  of  Christ."  The 
wine  with  the  words:  "The  cup  of  blessing  which  we  bless 
is  the  communion  of  the  blood  of  Christ."  In  the  edition 
of  1585:  "The  body  of  our  Lord  Jesus  Christ,  given  unto 
death  for  you,  strengthen  and  preserve  you  in  faith  unto 
eternal  life,"  "  The  blood  of  our  beloved  Lord  Jesus 
Christ,  shed  for  your  sins,  strengthen  and  preserve  you  in 
faith  unto  eternal  life."  The  concluding  prayer  is  intro- 
duced with  the  words:  "Beloved  in  the  Lord,  inasmuch  as 
the  Lord  has  now,  at  His  table,  fed  our  souls,  let  us  together 
give  thanks  and  praise  His  name."  This  has  a  strong  ob- 
jective tone. 

The  sacramental  doctrine  of  this  Office  is  that  of  a 
spiritual  real  presence  of  Christ,  and  a  real  communion,  on 
the  part  of  him  who  worthily  partakes,  with  the  life  of 
Christ  Jesus,  by  the  power  of  the  Holy  Ghost ;  which  view 
the  Reformed  Church  of  the  Palatinate  held  in  common 
with  the  primitive  Church,  and  in  harmony  with  the  views 
of  Calvin  and  Melanchthon.  It  holds  that  the  sacramental 
mystery  is  effected,  not  as  the  Roman  Church  held,  by  the 
pronunciation  of  the  words  of  institution,  but  by  the  effi- 
cacious union  with  the  elements  of  the  Holy  Ghost, — which 
union,  constituting  the  consecration,  is  effected  by  "  the 
powerful  benediction  of  the  Holy  Ghost  upon  the  elements 
of  bread  and. wine," — and  that  it  is  by  the  power  of  the 
same  Holy  Ghost,  dwelling  at  the  same  time  both  in  Christ 
and  in  the  communicant,  as  the  true  Spirit  of  Christ,  that 
His  life,  in  the  communion  of  His  Body  and  Blood,  is  com- 

254: 


CREED  AND  CULTUS. 


inunicated  to  Ilis  people.  This  is  the  doctrine  of  the  Hei- 
delberg Catechism,  of  which  this  Liturgy  is  the  companion. 
In  Question  76  we  are  taught  that  in  the  Holy  Supper  we 
are  "  more  and  more  united  to  His  sacred  body  by  the 
Holy  Ghost,  who  dwells  both  in  Christ  and  in  us," — so 
"that  we  live  and  are  governed  forever  by  one  Spirit,  as 
members  of  the  same  body  are  by  one  soul."  In  Question 
79  it  is  said  that  we  are  "  really  partakers  of  His  true  body 
and  blood,  by  the  operation  of  the  Holy  Ghost."  In  Ques- 
tion 80  it  is  aiiirmed  that  the  Lord's  Supper  testifies  to  us 
"that  we  by  the  Holy  Ghost  are  ingrafted  into  Christ." 
Thus  the  Holy  Ghost  mediates  Christ  and  the  Sacrament, 
and  also  the  communicant  and  the  Sacrament, — His  union 
with  the  Sacrament,  and  our  union  with  Him  through  the 
Sacrament.  The  presence  of  the  Holy  Ghost,  as  Christ's 
Spirit,  in  the  Sacrament,  makes  Christ's  presence  spiritual 
and  real  in  the  sacramental  transaction;  and  the  presence 
of  the  Holy  Ghost  at  the  same  time  in  us  makes  it  spiritual 
and  real  to  us, — makes  it  the  mystery  and  means  of  our 
communion  with  the  life  of  Christ,  as  at  once  concealed 
and  revealed  in  the  sacramental  mystery  of  His  Body  and 
Blood. 

ly. 

OF   OTHER    CHURCH   CUSTOMS   AND    SERVICES. 

This  part  begins  by  making  provision  for  the  Festival 
and  Holy-day  services.  It  is  directed  that  "Holy-days  shall 
be  observed  in  the  same  manner  as  Sundays."  Besides 
Sundays,  "  Christmas  with  the  day  following,  ISTcw- Year's 
day,  Easter  with  the  day  following.  Ascension  day,  and 
Whitsunday  with  the  day  following,  shall  be  regularly 
observed."  Suitable  ser^dces  for  these  holy-days  are  pre- 
scribed, the  preaching  regulated,  and  appropriate  prayers 
provided. 

That  the  Reformed  Church  carried  its  reformatory 
measures  also  into  the  Church-year  is  well  known.  Though 
disposed  to  set  aside  more  of  its  details  than  the  Lutheran 

256 


CREED   AND   CULTU8. 

Church,  jet  it  never  let  go  its  hold  of  the  fundamental 
parts  of  it.  The  Swiss  Reformed  Church,  in  this  respect, 
in  the  Reformation  of  Worship,  proceeded  with  great  con- 
servatism. The  fundamental  points  in  the  Church-year 
were  from  the  very  first  firmly  retained.  The  Liturgy  of 
Basel,  1539,  directs  that  Christmas,  Easter,  Ascension  day, 
and  Wliitsuntide  shall  be  celebrated.  Although  it  states 
that  "many  holy-days  are  not  to  be  praised,"  it  yet  adds, 
"that  the  services,  the  exalted  virtues,  and  the  blessedness 
of  the  Virgin  Mary,  the  holy  Apostles,  John  the  Baptist, 
and  the  beloved  Martyrs,  may  be  celebrated  earnestly  and 
unchanged,  in  the  preaching  of  the  divine  word,  on  the 
days  assigned  to  them  in  the  Calendar,  since  early  prayer 
and  preaching  are  held  every  day."* 

The  TJlmer  Order  of  Church  Service,  prepared  under  the 
influence  of  Q^^colampadius,  Blaurer,  and  Bucer,  in  1531, 
favors  the  abrogation  of  holy-days  and  festivals,  on  the 
ground  that  they  have  been  made  to  serve  superstition  and 
luxurious  indulgences,  but  recommends,  meanwhile,  that 
the  ministers  hold  service  on  those  days,  and  use  them  in 
such  a  way  as  shall  have  a  tendency  to  improve  the  people 
and  call  them  back  from  superstition. 

The  desire  to  purify  these  Festivals  from  their  abuses  led 
the  early  Reformed  Liturgies  to  confine  the  celebration  of 
the  prominent  festivals  to  a  single  day.  The  Hessian 
Liturgy  of  the  year  1526  directs  that,  "Besides  the  Lord's 
Day  no  Festivals  shall  be  celebrated  except  only  these :  the 
Birth  of  Christ,  His  Circumcision,  the  Epiphany,  the  Pre- 
sentation of  Christ  in  the  Temple,  the  Annunciation  of  the 
Incarnation  of  the  Word  of  God,  the  Resurrection  on  the 
first  day  of  Easter,  the  Ascension,  the  first  day  of  Whitsun- 
tide, the  Visitation  of  the  blessed  Virgin  Mary."  Li  regard 
to  the  commemoration  of  John  the  Baptist — on  which  day 
his  Birth,  ^  well  as  his  Beheading,  is  to  be  had  in  remem- 
brance— the  Holy  Apostles  and  Evangelists,  and  the  Martyr 


*  Alt'a  Kirchen-Jahr,  pp.  456,  457. 
256 


CREED    AND    CULTUS. 

St.  Stephen,  it  is  indeed  appointed  ''  tliat  immediately  after 
the  morning  service  a  public  sermon  is  to  be  delivered," 
but  it  is  also  immediately  added,  "which  being  done,  they 
go  to  their  labors  in  the  name  of  the  Lord." 

The  later  Hessian  Liturgy  of  the  year  1566,  on  the  other 
hand,  ordains  that  "Christmas  with  the  day  following,  the 
Circumcision,  the  Epiphany,  the  Purification,  the  Annun- 
ciation, Easter  with  the  day  following,  the  Ascension, 
Whitsuntide  with  the  day  following,  the  day  of  John  the 
Baptist,  and  the  Visitation,  shall  be  celebrated  the  same 
as  Sunday,  by  refraining  from  worldly  labor.  On  the 
Apostles'  days,  Magdalene,  Michael,  the  conversion  of  St. 
Paul,  Maundy-Thursday,  Good  Friday,  and  on  the  third 
day  of  the  three  principal  Festivals,  only  an  early  service  is 
to  be  held."*  From  these  facts  it  is  clearly  seen  that 
much  of  what  was  at  first  merely  tolerated,  and  even  in 
part  discountenanced  (only,  however,  on  the  ground  of  its 
prevailing  abuse),  was  gradually  reinstated,  from  convic- 
tion, as  a  proper  part  of  the  cultus. 

"  In  the  course  of  time,  the  practice  of  the  Swiss  and 
German  Reformed  Churches  assumed  a  fixed  and  uniform 
order,  according  to  which  the  following  Festivals  were  in- 
cluded by  both  in  their  Church-year.  1.  Christmas,  cele- 
brated during  two  days,  with  a  preparatory  vesper-service 
on  Christmas-eve.  2.  New- Year,  with  a  vesper-service  the 
evening  before  as  the  close  of  the  year.  3.  Palm-Sunday : 
Maundy-Thursday  (celebrated  only  by  a  weekday  service) 
and  Good  Friday.  4.  Easter,  celebrated  two  days.  5.  As- 
cension day.  6.  Whitsunday,  two  days.  7.  Trinity  Sun- 
day. To  this  was  added  the  day  on  which  the  Fall  Com- 
munion was  held ;  the  yearly  great  Fast-day;  the  Harvest 
Festival,  and  the  Reformation  Festival. 

"Besides  this,  it  is  to  be  noticed  that  already  the  older 
Liturgies,  in  regard  to  the  liturgical  prayers  for  the  single 
Sundays,  distinguish  the  seasons  of  the  Epiphany,  the 
Passion,  Easter,  Wliitsuntide,  and  the  last  one  from  the 

*  Alt's  Kirchen-Jahr,  p.  456. 

26? 


CREED  AND  CULTUS. 

Fall  Communion  to  Christmas,  To  tliis  must  also  be 
added  the  practice,  introduced  at  a  later  period,  of  cele- 
brating the  four  weeks  before  ChrivStmaa  as  the  Advent 
season,  and  of  beginning  a  new  Church-year  with  the  first 
Sunday  in  Advent."* 

Dr.  Strauss,  in  his  work  on  the  Church-year,  speaking 
of  the  Evangelical  Church-year  as  it  now  stands  in  its  best 
sense,  says,  "As  regards  the  Reformed  Church,  it  started 
out  holding  to  its  celebration  in  common  with  others,  and 
has  also  in  a  great  measure  returned  to  it."  He  also  adds, 
that  where  this  has  not  yet  been  wholly  done,  there  is  a 
growing  disposition  in  that  direction. 

Dr.  Alt  says  that  at  present  the  Reformed  Churches 
of  Switzerland  and  Germany  have  a  Church-year  quite 
similar  to  what  he  calls  the  German  Evangelical  Church- 
year, — the  Church-year,  namely,  as  it  has  unfolded  itself  in 
its  best  form  in  the  bosom  of  Protestantism.  This  point 
has  not  been  violently  attained,  but  is  a  result  reached  by 
a  regular  progress,  carrying  along  with  it  the  full  con- 
victions, mind,  and  heart  of  the  Church. 

"In  the  time  of  the  Reformation,"  says  Dr.  Herzog, 
"the  great  Christian  Festivals  were  everywhere  retained 
in  Switzerland,  except  in  Geneva,  where,  however,  their 
solemn  observance  was  soon  again  restored.  In  most  of 
the  cantons,  besides  the  principal  Christian  Festivals, 
there  were  also  celebrated  days  of  Mary,  the  Apostles,  and 
Saints ;  but  they  were  very  soon  set  aside :  only  the  An- 
nunciation has  continued  to  this  day  in  Bern,  Waadt,  and 
Aargau.  Till  very  lately  Good  Friday  has  received  no  com- 
memoration corresponding  with  the  sacredness  of  the  day; 
the  reason  of  this  was,  that  the  day  immediately  preceding 
it,  Maundy-Thursday,  or  Passion-Thursday,  was  cele- 
brated as  the  true  holy-day.  In  the  most  recent  times, 
however,  ecclesiastical  action  has  been  taken  in  regard  to 
this  point,  which  has  resulted  very  favorably  to  the  day. 
At  present  Good  Friday  is  honored  as  a  principal  holy- 


*  Alt's  Kirchen-Jahr,  pp.  456,  457. 
258 


CREED   AND   CULTUS. 

day  in  the  whole  of  Reformed  Switzerland,  with  the  ex- 
ception of  the  canton  Glarus.  In  1860  the  first  general 
celebration  of  the  day  took  place,  and,  according  to  reli- 
able report,  everywhere  with  much  solemnity  and  great 
earnestness.  In  all  places,  except  in  the  canton  Bern,  the 
Lord's  Supper  is  connected  with  it.  In  the  canton  Waadt 
a  churchly  commemoration  of  the  day  had  been  resolved 
upon,  and  introduced  immediately  before  the  outbreak 
of  the  Revolution  of  1845,  wliich  the  Revolutionarj-  times 
swept  away;  but  on  the  21st  of  January,  1861,  the  Great 
Council  of  that  canton  declared  Good  Friday  as  a  prin- 
cipal holy-day." 

A  Hymn-Book,  "  for  use  in  Public  Worship  in  the  Re- 
formed Churches  of  the  Hessian  and  Ilaunauian  Pala- 
tinate, and  other  neighboring  countries,  pubhshed  at 
Marburg,  1746,"  contains,  together  with  the  Heidelberg 
Catechism  and  most  commonly  used  liturgical  forms, 
"the  Gospels  and  Epistles  for  every  Sunday,  as  also  for 
the  great  Festivals,  and  other  Festivals,  and  Apostles' 
days,  throughout  the  whole  year.  To  which  are  added,  at 
the  request  of  many,  the  prayers  drawn  from  the  Epistles 
(the  Collects)  for  the  promotion  of  Worship."  The  Gospels, 
Epistles,  and  Collects  are  all  printed  at  length.  This  same 
book  substantially,  but  "  enlarged,"  was  published  in  this 
country  by  Christopher  Saur,  of  Germantown,  Pa.,  in  1763. 
It  is  stated  on  the  title-page  that  this  book  is  "  at  present 
altogether  used  in  the  Reformed  Churches  of  the  Provinces 
of  Hesse,  Ilannau  Palatinate,  and  Pennsylvania,  as  well  as 
other  adjoining  countries."  It  contains  also  the  Heidel- 
berg Catechism,  the  Gospels,  Epistles,  Collects,  and  Prayers. 
We  have  before  us  the  second  edition. 

In  the  German  Reformed  Church  of  America  the  prin- 
cipal Festival  days  of  the  Church-year  have  from  the 
beginning  been  honored  in  the  same  measure  and  after 
the  same  manner  as  in  the  fatherland.  During  the  first 
quarter  of  the  present  century,  contemporaneously  with 
the  introduction  of  the  English  language,  the  customs  of 

259 


CREED   AND   CULTUS. 

our  forefathers  were  in  danger  of  suffering  some  damage 
in  this  as  in  other  respects.  In  the  last  two  decades,  how- 
ever, a  strong  reaction  has  taken  place ;  and  there  is  at 
present  in  the  German  Reformed  Church  of  America  a 
healthy  and  growing  respect  for  all  the  sacred  Festivals  of 
the  Church-year. 

The  other  Offices  comprehended  in  this  fourth  part,  as 
having  a  less  central  significance  in  cultus,  need  not  here 
be  particularly  described.  Directions  are  given  con- 
cernino-  Psalmodv  and  the  minister's  dress;  a  form  for 
the  Annunciation  and  Administration  of  Marriage ;  for  the 
Visitation  of  the  Sick ;  Prayers  for  the  Sick  and  Dying ; 
an  Office  for  the  Administration  of  the  Lord's  Supper  to 
the  Sick ;  Directions  for  the  Visitation  of  Prisoners ;  and  a 
Burial  Service. 

Necessary  additional  forms,  as  for  the  Ordination  of 
Ministers,  Ehlers,  and  Deacons,  and  for  the  Excommunica- 
tion and  Restoration  of  such  as  had  violated  the  Discipline 
of  the  Church,  were  supplied  in  1655  from  the  Nether!  and 
Liturgy.* 

From  this  necessarily  brief  and  general  sketch  of  the 
Reformed  cultus  and  worship  as  it  was  established  and 
conducted  in  the  Palatinate  Church,  we  may  form  some 
conception  of  that  rich  and  genial  bosom  of  religious 
powers  in  the  midst  of  which  its  members,  old  and  young, 
learned  and  unlearned,  rich  and  poor,  Avere  nurtured  from 
day  to  day,  from  week  to  week,  and  from  year  to  year,  in 
the  family,  school,  and  congregation.  Their  cultus,  as 
diHgently  plied  in  teaching,  worship,  and  discipline,  was 
an  all-pervading,  steady,  every-day  nurture  and  power 
around  them.  When  we  transfer  ourselves  into  the  midst 
of  the  religious  activities  of  that  age  and  country,  we 
seem  to  be  passing  into  a  new,  peculiar  world  of  religious 


*  Max  Gobel,  Geschichte  des  Christlichen  Lebens,  &c.,  vol.  ii.  p.  121. 

260 


CREED    AND    CULTUS. 


educational  influences.  There  is  nothing  fitful,  nothing 
wilful,  nothing  irregular,  nothing  left  to  individual  caprice. 
How  substantial,  orderl}',  earnest,  are  all  their  religious  or- 
dinances and  arrangements !  The  authority  of  the  Church 
is  honored,  the  oflice  of  the  holy  ministry  respected.  Faith 
in  God's  covenant  is  implicit,  and  the  holy  sacraments  are 
believed  to  bestow  what  they  represent.  Doctrine  is  care- 
fully guarded  and  diligently  inculcated  in  the  family  and 
school,  in  the  pulpit,  and  in  the  catechetical  exercises. 
Discipline  is  vigorously  administered  and  humbly  honored. 
Worship  is  engaged  in  with  reverence,  sincerity,  and  godly 
delight.  Christianity  is  with  them  not  a  fancy  and  a  feeling 
merely,  but  a  substantial,  renovating,  and  nourishing  power 
for  the  whole  life.  A  religious  element  and  atmosphere 
embosom  every  earnest  interest  of  life,  and  pervade  every 
circumstance  and  condition  of  society.  How  prominent,  in 
all  these  religious  activities,  was  the  part  acted  by  the  Hei- 
delberg Catechism  and  the  Palatinate  Liturgy  ! 

Before  we  proceed  to  delineate  more  specifically  the 
cultus  which  lies  in,  and  underlies,  this  Liturgy,  and  show 
its  consistency  with  the  scheme  of  doctrine  and  worship 
which  the  Catechism  unfolds,  it  is  necessary  to  exhibit 
briefly  the  fundamental  principles  of  a  true  Christian 
cultus. 

Great  mischief  has  arisen  from  the  habit  of  comprehend- 
ing under  the  idea  of  cultus  only  worship  and  service, — 
only  that  which  we  are  required  in  religion  to  do  toward 
God.  This  is  not  its  basis,  but  only  its  result,— its  fruit. 
Cultus  has  its  basis  in  what  God  does  to  us ;  by  which  it  is 
made  possible  to  us  to  bring  Him  worship  and  service. 
Cultus,  as  the  word  implies,  is  God's  spiritual  husbandry, 
His  nurture,  cultivation,  care,  tending,  and  attending  of 
His  covenanted  children,  as  the  plants  of  His  grace.  It  is 
the  love  of  God,  the  grace  of  Christ,  the  communion  of  the 
Holy  Ghost,  brought  to  us,  the  Church's  grace-bearing  soil 
beneath  us,  all  its  motherly  ministrations  around  us  and 

261 


CREED   AND   CULTUS. 

its  constant  communications  from  heaven  upon  us,  as  being 
itself  the  kingdom  and  the  power  and  the  glory  of  heaven 
on  earth, — the  tabernacle  of  God  Avith  men, — at  once  the 
mother  that  begets  us,  the  house  that  shelters  us,  the  family 
that  nurtures  us,  the  home  in  which  our  hearts  centre,  and 
the  beginning  of  that  heaven  for  which  it  prepares  and 
fits  us. 

Cultus,  then,  goes  before  what  we  do  to  God.  It  is 
before  any  Christian  life  in  us;  it  makes  us  Christians, 
giving  us  the  life  of  grace.  We  are  its  object,  not  its  pro- 
ducing cause.  What  we  receive  of  God  is  cultus;  what 
we  give  forth  to  Him,  as  the  fruit  of  its  operations,  is  wor- 
ship.* 

The  object  of  cultus  is  to  bring  God  and  man  together 
in  the  most  intimate  and  complete  communion.  It  has  its 
beginning,  therefore,  properly  after  the  Fall.  In  his  para- 
disaic state,  man,  yet  in  the  full  possession  of  God's  image 
in  which  he  was  made,  responded  fully  to  God  in  purity 
and  grateful  love.  In  him  were  no  obstructions  to  obscure 
the  full  reflection  of  the  divine  purity  and  love.  All  above 
him,  between  him  and  his  divine  prototype,  was  medium 
for  open  communion ;  all  beneath  him  found  him  to  be  the 
true  mediator  through  whom  it  could  present  free  and  full 
expression  of  the  meaning  and  purpose  of  its  creation. 
Man  was  the  image  of  the  Highest  above  him,  the  micro- 
cosm of  the  macrocosm  beneath  him.  What  more  was 
needed?  What  more  could  have  been?  Worship  was 
there;  but  no  special  cultus  was  needed  to  call  it  forth. 
All  was  in  its  normal  state  and  relations,  and  all  activities 
of  man  were  spontaneous  devotion.  God  was  all,  and 
in  all. 

The  Fall  spoiled  all  this  original  order,  and  made  a 
remedial  institution  necessary,  and  with  it  came  divine 
cultus   for  the  restoration  of  man,  with  its  promise,  its 


*  See  Mercersburg  Review,  vol.  vi.,  1854,  pp.  573-600;    also  vol.  vii.  pp. 
116-136;  -where  we  have  exhibited  this  subject  at  some  length. 
262 


CREED   AND   CULTUS. 

covenant  union  with  God  through  grace,  establishing,  con- 
firming, and  communicating  its  grace  to  man  through 
sacred  persons,  in  sacred  places,  at  sacred  times,  and  by 
means  of  sacred  things. 

In  the  Old  Testament,  as  operative  through  sacred  per- 
sons, cultus  centred  in  the  high-priesthood;  as  operative 
in  sacred  places,  it  had  its  centre  in  the  Holy  of  Holies;  as 
operative  in  sacred  times,  it  centred  in  the  great  day  of 
Atonement;  as  operative  in  sacred  things,  it  centred  in 
the  mercy-seat.  Head  and  centre  of  all  sacred  persons, 
places,  times,  and  things,  stood  the  high-priest  vicar  in 
office  for  God  in  His  remedial  purposes, — the  priestly  cen- 
tral office, — toward  which  the  prophetic  and  kingly  offices 
looked,  and  to  which  they  were  subordinate.  From  him, 
through  sacred  persons,  places,  times,  and  things,  God's 
gracious  communications  and  endowments  extended  out, 
by  beautifully  arranged  and  gradatory  subordinated  attenu- 
ations, toward,  and  upon,  and  over,  and  into  all  sacred  per- 
sons, places,  times,  and  things;  forming  thus  a  gracious 
heavenly  presence,  power,  and  love  for  the  cultivation  of 
all  who  came  into  its  sphere,  and  evoking  corresponding 
responses  of  worship  from  all  blessed  by  its  grace,  mani- 
festing itself  in  acts,  words,  and  lives  of  devotion,  grati- 
tude, and  praise.  What  God  did  to  them  was  the  basis 
and  cause  of  all  that  they  did  to  Him.  Mis  cultus  called 
forth  their  worship. 

All  this  was  shadow  and  type  of  better  things  to  come. 
The  Head  of  the  New  Testament  cultus  is  "the  Apostle 
and  High-priest  of  our  profession,  Jesus  Christ,"  "who  is 
set  on  the  right  hand  of  the  throne  of  the  Majesty  in  the 
heavens;"  who  "hath  obtained  a  more  excellent  ministry, 
by  how  much  also  He  is  the  Mediator  of  a  better  covenant, 
which  was  established  on  better  promises."  Our- High- 
priest  has  entered  the  heavens,  the  holiest  of  all.  His 
body,  the  Church,  is  with  us,  but  still  stands  in  living 
union  with  its  Head,  and  is  thus  the  true  medium  of  His 
mediatorial  life  to  men.     In  it,  because  of  His  vital  one- 

263 


CREED   AND   CULTUS. 

ness  with  it,  are  tlie  "heavenly  places,"  the  powers  of  the 
world  to  come,  and  the  grace  which  bringeth  salvation. 
It  is  the  place,  and  the  form,  of  His  presence,  the  home  of 
His  Spirit,  the  bosom  of  His  life,  grace,  and  love. 

In  the  Church,  Christ  carries  forward  His  threefold  office 
of  Prophet,  Priest,  and  King.  Its  sacred  persons  are  "the 
ministers  of  Christ,  and  stewards  of  the  mysteries  of  God." 
Its  sacred  places  are  its  altars;  its  sacred  times  are  its  holy- 
days;  its  sacred  things  include  all  that  it  lays  hold  of  and 
consecrates  to  its  service. 

As  Christ  is  Head  and  centre  of  the  Christian  cultus,  that 
is  most  central  in  cultus  which  is  nearest  to  Him, — the 
Holy  Sacraments.  In  the  functions  of  the  ministry  that 
which  is  most  central  is  the  priestly  office.  The  prophetic 
office  directs  men  to  Him ;  the  kingly  office  excludes  the  un- 
worthy from  Him;  the  priestly  office  offers  Him,  in  all  Plis 
fulness  and  grace,  to  men.  The  central  service  is  the  sacra- 
ment of  the  altar.  The  gospel  calls  to  Baptism,  and  Baptism 
points  to  the  Holy  Supper  as  its  own  complete  fulfilment. 
This  is  the  central  service.  This  is  nearest  Him.  This  is 
His  body,  His  blood,  the  ultimate  medium  of  union  and 
communion  with  Him;  where  we  have  His  death  as  the 
death  of  sin,  and  His  life  as  the  life  of  holiness.  As  the 
sacrifices  of  the  old  typical  economy  all  looked  to  the  one 
sacrifice  of  Christ, — as  the  atonement  which  He  made  in 
His  death  and  resurrection  was  the  central  redeeming  act, 
—  as  the  cross  of  Calvary,  on  which  He  offered  His  body 
and  blood,  is  the  ruling  symbol  of  Christianity, — so  this 
sacrament  of  the  altar,  in  which  the  significance  of  all  this 
is  exhibited  and  its  virtue  made  over  to  us,  is  the  central 
service  in  the  cultus  of  the  Church.  This  service  irradiates 
and  vivifies  all  others  that  lead  to  it,  depend  on  it,  or  flow 
from  it,  even  as  the  one  sacrifice  of  Christ  gave  virtue  to 
all  before  it  that  pointed  to  it,  and  life  to  all  that  followed, 
springing  from  it. 

The  central  sacred  time  is  the  Easter  Sunday,  or  Resur- 
rection day  of  Christ.    It  was  the  fact  which  created  this 

264 


CREED    AND    CULTUS. 

day  that  set  aside  the  okl  Sabbath  day  which  came  at  the 
e7id  of  the  week,  creating  a  new  Sunday,  or  Lord's  Day,  at 
the  beginning  of  the  week.  The  ohl  rest,  celebrating  the 
end  of  creation,  the  end  of  work,  reached  its  consummation 
at  the  close  of  the  economy  to  which  it  belonged;  and 
now,  when  a  new  creation  begins,  the  old  Sabbath  is 
swallowed  up  in  a  new  and  higher  beginning.  The  new 
fact  also  which  originated  the  day  has,  by  its  very  nature, 
delivered  the  day  from  its  rigid  legality  and  glorified  it  into 
a  sacred  festival;  and  the  first  Easter  consecration  of  the 
day  is  transmitted  to,  and  repeats  itself  in,  all  the  Sundays 
of  the  year.  Its  prominence,  as  received  from  the  event  it 
celebrates,  makes  Easter  properly  the  ruling  day  of  the 
whole  Church-year,  determining,  controlling,  and  regulat- 
ing the  whole  cycle  of  the  movable  fVists  and  festivals  com- 
memorating the  ruling  acts  and  facts  in  Christ's  life.  The 
movable  Holy-days  are  its  satellites,  and  the  fixed  Festivals 
are  the  planets  of  the  system  of  which  it  is  the  central 
sun.  It  holds  this  place  not  by  fanciful  assumption,  but,  as 
we  have  seen,  by  legitimate  divine  right,  in  accordance 
with  the  dignity  of  its  origin.  Easter  day  is  the  day  of  the 
new  creation  by  resurrection,  and  all  other  Sundays  of  the 
year  have  their  honor  as  they  echo  this  central  fact. 

From  this  brief  exhibition  of  the  true  nature  of  cultus, 
we  see  what  are  its  centralities :  the  true  high-priesthood 
of  Christ  in  the  Church,  the  mediation  of  the  Church,  the 
priestly  character  of  the  ministerial  oflice,  the  altar  in  its 
true  significance,  the  sacraments,  the  Church-year.  These 
do  not  merely  belong  to  cultus;  they  are  fundamental  and 
central,  forming  its  starting-points,  its  basis  and  body,  its 
vital  organs,  its  indispensable  supports  and  conservators. 
Cultus  is  mediation  from  Christ  the  Head  to  all  His  mem- 
bers; and  these  are  the  media  through  and  by  which  the 
great  mediation  is  realized  for  all  God's  worshipping 
people.  Without  these  divine  media,  or  without  a  believ- 
ing sense  of  them  on  the  part  of  the  worshipper,  let  any 
one  say  how  true  Christian  worship  is  possible.     Let  it  be 

W  265 


CREED    AND    CULTUS. 

shown  how  worship  without  the  sense  of  these  mediating 
mysteries  is  any  thing  different,  in  principle  and  essence, 
from  the  uncertain  play  of  the  religious  instincts  in  natural 
religion,  or  the  helpless  and  morbid  dreams  of  anthropo- 
logical sentimentality. 

It  would  he  possible,  indeed,  for  any  one  approaching  it 
with  such  mind  and  pui-pose,  to  point  out  some  features  in 
the  Liturgy  under  examination  w^hich  might  seem  incon- 
sistent with  these  fundamental  principles  of  Christian 
cultus: — its  want  of  a  full  recognition  of  the  altar  in  its 
outward  form  and  position  as  the  true  conservator  and 
representative  of  the  essence  of  the  priestly  office,  prefer- 
ring the  table;  its  lack  of  appreciation  of  the  full  circle  of 
the  Church-year;  some  wavering,  accommodating,  if  not 
concealing  and  obscuring,  phrases  in  regard  to  objective 
2-race  in  the  sacraments.  But  these  are  not  of  its  essence, 
— only  adherences ;  its  weaknesses,  not  its  strength.  Under- 
lying these,  and  reigning  over  them,  are  all  the  deeper 
elements  of  a  true  Christian  cultus.  It  holds  the  priestly 
office  in  the  holy  ministry  clearly  and  emphatically.  It 
maintains  the  altar  service  in  its  true  priestly  form  and 
spirit,  not  only  as  underlying  its  sacramental  views,  but  as 
fully  exhibited  by  the  retention  and  use  of  the  Confession 
and  Absolution,  as  well  as  in  its  entire  liturgical  style  of 
prayer.  In  the  Baptismal  and  Eucharistic  offices  their 
objective  and  truly  sacramental  force,  as  grace-bearing 
mysteries,  is  clearly  set  forth  as  their  essential  character. 
It  holds  fast  also  to  the  reigning  Festivals, — Christmas, 
Good  Friday,  Easter,  Ascension  day,  and  "Wliitsuntide, — 
which  are  the  vital  organs  of  the  Church-year,  the  founda- 
tion and  main  pillars  of  the  entire  temple,  calling  for  its 
full  erection  as  the  consistent  carrying  out  of  their  own 
meaning. 

That  in  this  Liturgy  the  Lord's  Supper  is  regarded  not 
only  as  the  most  solemn  service,  but  as  the  central  and 
controlling  service,  to  which  all  other  services  stood   as 

266 


CREED   AND    CULTUS. 

subordinate  and  preparatory,  is  not  only  implied,  but  in 
various  ways  clearly  revealed.  A  day  was  set  apart,  with  its 
appropriate  preparatory  services,  including  special  preach- 
ing and  instruction,  special  examination,  special  profession 
of  faith,  confession  of  sin,  associated  with  the  special  com- 
forts of  absolution.  Special  guards  were  thrown  around 
this  solemnity,  designed  to  prevent  its  being  profaned  by 
such  as  led  openly  wicked  lives.  Besides,  its  celebration 
was  connected  with  the  ruling  Holy-days  of  the  Church- 
year;  these  high  solemnities,  as  commemorating  the  central 
facts  of  redemption,  having  been  regarded  as  best  corre- 
sponding with  this  most  solemn  and  central  service. 

Whatever  may  be  found  in  this  Liturgy  not  in  full 
accordance  with  a  true  Christian  cultus  is  easily  seen,  by 
one  who  will  take  in  its  scheme  as  a  whole,  to  be  foreign 
to  its  own  inmost  life  and  inconsistent  with  its  reigning 
character.  Nor  is  it  difficult  to  point  out  the  source  of 
whatever  unchurchly,  unpriestly,  and  unsacramental  adhe- 
rences  may  incidentally  and  outwardly  afflict  its  own  deeper 
scheme.  They  will  be  found  to  result  from  whatever  of  the 
Calviuistic  principle  and  element — the  principle,  namely, 
of  the  abstract  and  absolute  decree  of  predestination — has 
entered  into  its  constitution. 

There  are  two  principles  which  in  the  German  Reformed 
Church,  as  also  in  other  Reformed  provincial  Churches,  have 
wrought  powerfully  toward  a  reduction  of  cultus  from  its 
churchly,  priestly,  sacramental,  objective,  and  truly  litur- 
gical position  and  spirit,  tending  to  make  it  unchurchly, 
unpriestly,  unsacramental,  unliturgical,  subjective,  indivi- 
dualistic, self-impelling,  capricious,  extemporaneous,  bald, 
naked,  weak,  fitful,  irreverent  will-worship.  Of  these  two 
principles,  one  began  to  work  early  in  the  Reformation, 
the  other  came  in  later,  as  a  reaction  from  the  first.  Stand- 
ing as  extremes  of  one  another,  and  both  on  unchurchly 
ground,  the  one  starting  in  the  will  of  God  and  the  other 
in  the  mil  of  man,  in  their  influence  on  cultus  they  have 

267 


CREED  AND  CULTUS. 

both  wrouglit  toward  the  same  end.  These  are  Calvinism 
and  Arminianism, — the  first  moulding  all  cultus  prevail- 
ingly into  the  form  of  a  rational  intellectualism,  the  other 
diluting  it  into  a  natural  emotionalism. 

True  cultus  is  the  great  benediction  which  mediates  the 
love  of  God  to  us,  through  the  grace  of  our  Lord  Jesus 
Christ,  and  the  communion  of  the  Holy  Grhost,  in  and 
through  the  Church, — all  these  mediations  being  the  history 
and  historical  channels  of  God's  eternal  love.  In  the  Cal- 
vinistic  principle*  that  love,  starting  out  from  an  abstract 
eternal  decree,  extends  itself  direct,  and  without  any  media- 
tion except  that  of  the  Holy  Spirit,  to  each  individual, 
selecting  some  to  life.  These  are  to  be  saved  by  Christ, 
not  through  Him.  The  existence  of  each  one  is  presup- 
posed before  he  exists.  "The  individual  atoms  emerge 
from  unillumined  darkness,  and  God  makes  acquaintance 
with  them," — with  each  one  direct.  The  energy  of  saving 
love  operates  on  each  elect  one  as  individual,  and  brings 
him  to  salvation ;  for  all  his  ability  to  accept  of  the  salva- 
tion of  Christ — which  salvation  comes  another  way — must 
be  wrought  in  him  by  tlie  energy  of  the  purposes  of  love 
direct  on  him.  "We  can  only  have  part  in  the  salvation 
which  is  in  Christ  by  faith ;  but  faithfulness  and  faith  we 
cannot  give  to  ourselves:  we  must  obtain  these  of  God  by 
prayer.  The  last  ground  of  our  salvation  is  the  eternal 
election,  alone  according  to  the  purpose  of  His  will."t 

If  the  abstract  will  of  God  is  the  principle  and  last  ground 
of  salvation,  then  to  believe  in  Christ  for  salvation  was  an 
ability  which  the  virtue  and  energy  of  the  decree  of  love 
alone  could  bestow;  and,  as  no  one  could  believe  in  Christ 
of  himself,  it  was  his  duty  to  pray  for  ability  to  believe, 

*  By  "the  Calvinistic  principle,"  as  wc  shall  use  this  expression,  we  mean 
only  his  doctrine  of  the  decree  of  absolute  abstract  predestination, — which 
was  the  central  and  ruling  principle  of  his  system, — and  not  his  views  of  the 
Sacraments. 

•{•  First  edition   of  the  Institutes,  quoted  in  Herzog's  Real-Encyk.  vol. 
ii.  518. 
263 


CREED   AND   CULTUS. 

which  disposition  to  pray,  again,  God  must  give.  This 
completes  the  circle  of  the  abstract  decree  in  its  operations 
on  the  elect,  making  all  dependent,  again,  npon  the  abstract 
and  absolute  will  from  which  the  decree  proceeded  at  first 
direct  to  each  individual  of  the  elect.  Thus  all  that  is  done 
to  bring  us  to  Christ  is  done  in  fact  outside  of  Christ, 
through  the  channel  of  the  decree  of  election,  Christ  is 
the  Saviour  as  a  means  of  grace,  not  as  source  and  media- 
tion ;  while  the  decree  is  saviour  as  source,  operation,  and 
end.  Thus  the  apostolic  benediction,  which,  with  a  deep 
significance,  follows  the  true  historical  order  of  grace, 
thus,  "The  grace  of  our  Lord  Jesus  Christ,  and  the  love  of 
God,  and  the  conwiimion  of  the  Holy  Ghost,"  ought  in  con- 
sistency to  stand  thus :  The  love  of  God,  the  grace  of  Christ, 
the  communion  of  the  Holy  Ghost. 

According  to  the  principle  of  Calvinism,  the  Church  is 
the  result  of  the  elective  decree,  not  its  medium.  The 
Church  does  not  bring  the  election  to  men;  the  election 
constructs  the  Church  out  of  the  elect.  To  the  question, 
"What  is  the  Church?"  Calvin's  Catechism  replies:  "The 
body  and  the  communion  of  believers  whom  God  has  pre- 
destinated to  eternal  life."  Not  the  body  of  Christ  in  the 
sense  of  organic  production  from  Him,  but  the  body  of 
believers  brought  around  Him  by  electing  love  to  be  saved. 
Christ  does  not  bring  men  into  union  with  Himself  by  the 
Church;  the  election  brings  them  together  as  a  Church, 
that  they  may  be  united  with  Him,  and  saved.  It  holds 
the  elect  as  invisible  Church,  the  reprobate  as  visible  so  far 
as  they  are  in  it,  to  whom  also  it  is  of  no  account.  The  in- 
visible Church  is  realized  decree.  The  visible  Church  is — 
what? — a  means  for  hiding  the  decree? — a  kind  of  decep- 
tive revelation?  When  Calvin  speaks,  as  he  sometimes 
does,  of  the  great  importance  of  the  Church,  it  is  only  as 
invisible  Church ;  and  whatever  he  attributes  to  the  visible 
Church  is  mainly,  if  not  wholly,  because  of  its  teaching 
and  ruling  powers :  altogether  his  Church  is  not  saving  as 
from  Christ,  but  merely  lyreparing  as  facilitating  the  actual- 

269 


CREED   AND   CULTUS. 

ization  of  the  decree  in  behalf  of  the  elect.  His  unity  or 
oneness  of  the  Church  is  merely  in  the  invisible  fellowship 
of  the  elect.  So  far  as  the  visible  Church  operates  on  the 
elect,  it  only  does  so  in  its  prophetic  and  kingly  offices ; 
and  the  priestly,  so  far  as  it  has  any  real  function,  is  shared 
alike  by  all  believers, — the  universal  priesthood.  The  prin- 
ciple excludes  a  priestly  mediation  between  the  elect  and 
the  operative  source  of  election.  Christ's  priestly  media- 
tion terminates  on  God,  to  whom  His  offering  made  satis- 
faction for  the  elect;  and  there  it  ends,  continuing  no  peren- 
nial priestly  mediation  manward.  "  Christ  sustains  the  cha- 
racter of  a  priest  to  render  the  Father  favorable  and  pro- 
pitious to  us  by  an  eternal  law  of  reconciliation."*  Hence 
it  is  deeply  significant  that  Calvin  uniformly  gives  the 
threefold  office  of  Christ  thus:  Prophet,  King,  and  Priest. 
In  the  discussion  of  these  offices  he  uniformly  places  Him 
as  Teacher  first  and  highest,  and  as  King  next.  "Doctrine 
is  the  soul  of  the  Church;  discipline  is  its  nerves,  mediating 
the  fellowship  of  the  different  members,  and  keeping  them 
together,  "f  He  depends  far  more  on  organization,  rules, 
discipline,  law,  morals,  than  on  cultus.  Consistent  with 
this  was  his  habit  of  opening  his  service  by  sternly  con- 
fronting the  people  Avith  a  repetition  of  the  Decalogue 
from  the  altar.  The  prophetic  and  kingly  offices, — these 
are  the  powers  of  his  Church-culture.  Even  these  are  not 
absolutely  necessary  to  realize  for  the  elect  the  gracious 
potence  of  the  decree,  but  are  chosen  of  God  for  that  end. 
"We  see  that  though  God  could  easily  make  His  people 
perfect  in  a  single  moment,  yet  it  was  not  His  will  that 
they  should  grow  to  mature  age,  but  under  the  education 
of  the  Church.  We  see  the  means  expressed:  the  preach- 
ing of  the  heavenly  doctrine  is  assigned  to  the  pastors. 
We  see  that  all  are  placed  under  the  same  regulation,  in 
order  that  they  may  submit  themselves  with  gentleness  and 


*  Institutes,  vol.  i.  p.  453. 
f  Herzog's  Real-Encyk.  vol.  ii.  p.  519. 
270 


CREED   AND    CULTUS. 

docility  of  miucl  to  be  governed  by  tlie  pastors  wbo  are 
appointed  for  tbis  purpose."* 

In  the  logical  development  of  tbis  principle,  cburchly 
cultiis  must  disappear,  as  it  also  did  so  far  as  the  system 
obtained  sway,  and  in  the  process  of  its  history  more  and 
more.  The  true  and  central  significance  of  the  priestly  func- 
tion in  the  ministry,  and  the  priestly  element  in  worahip, 
disappeared.  "With  it  went  the  idea  of  the  altar,  and  altar- 
service.  With  it  Avent  Iloly-days.  With  it  went  the  old 
liturgical  formularies,  and  the  anointed  liturgical  style  and 
forms  of  devotional  thought  inherited  from  previous  ages 
of  the  Church,  so  that  the  forms  and  prayers  in  his  liturgy 
are  in  no  way  based  no  previous  liturgical  forms  nor  con- 
formed to  any  laws  of  liturgical  language.  All  is  radical, 
subjective,  new.  Beginning  in  the  abstract  decree,  and 
bringing  its  redeeming  love  down  to  reach  individual  men 
outside  of  history,  instead  of  starting  in  the  bosom  of  the 
Trinity,  following  the  development  of  the  divine  redeeming 
grace  through  the  Incarnation,  and  then  through  the  Church 
down,  not  to  man  as  individual,  but  to  men  as  organically 
related,  thus  bringing  the  love  of  God  to  man  through  the 
grace  of  Jesus  Christ,  it  sweeps  away  the  entire  basis, 
history,  and  nature  of  cultus,  together  with  every  detail 
as  it  stands  in  its  true  connections  and  relations  to  the 
whole. 

In  better  words  than  we  can  use  has  Dr.  Heppe  exhibited 
the  necessarily  destructive  sweep  which  this  principle  must 
take,  and  did  take,  in  its  development.  "This  powerful 
systematizer,  making  use  of  the  ardent  longing  of  the  indi- 
vidual after  a  personal  interest  in  redemption,  proceeded  in 
a  manner  altogether  radical,  i.e.  he  brought  this  principle 
of  Protestantism  to  bear,  not  against  isolated  corruptions 
of  the  old  Church,  but  against  its  universal  conception ;  for  to 
him  the  free,  personal  access  of  the  believer  to  the  personal 
Source  of  salvation  only  appeared  possible  by  the  entire 

*  Institutes,  toI.  ii.  p.  225. 

271 


CREED   AND    CULTUS. 

destruction  of  the  Cliurch  as  a  communion  wliicli  includes 
in  itself  a  peculiar,  liistorically  conditioned  life  in  the  pro- 
cess of  development,  and  conveys  through  its  traditional 
organs  and  ordinances  the  gift  of  salvation  to  each  of  its 
members.  But,  since  the  gift  of  salvation  could  not  be 
conveyed  to  each  member  through  the  historical  and  histo- 
rically mediating  life  of  the  Church,  the  absolute,  unmediaied 
will  of  God  remained  as  the  onhj  condition  of  salvation.  The 
root  of  the  Calvinistic  principle,  therefore,  is  a  protest 
against  every  tradition  of  grace  conveyed  by  the  ordinances 
of  a  historical  Church.  Calvin  tore  the  individual  loose 
from  the  ground  of  history,  in  order  to  bring  him  into 
absolute  unmediated  dependence  on  the  divine  will."* 
Thus  no  mediating  Church,  and  consequently  no  churchly 
cultus,  remained  possible. 

Calvin's  entire  inward  and  outward  life  rendered  him 
unapt  for  a  churchly  cultus.  Here  is  the  true  key  to  his 
tastes  and  tendencies.  He  was  early  devoted  to  the  Stoic 
philosophy.  A  keen  conscience  held  his  mind  firmly  and 
rigorously  to  duty,  gave  his  spirit  a  legal  tone,  and  power- 
fully cultivated  his  sense  of  personal  responsibility.  Hence 
he  was  averse  to  all  foreign  interference  with  the  earnest, 
solemn  sense  of  his  personal  mission.  He  felt  himself 
called  to  freedom.  His  transition  from  Romanism  was 
sudden.  Neither  his  mind,  heart,  nor  associations  hung  to 
any  thing  in  it.  This  change,  moreover,  was  not  mediated, 
as  in  the  case  of  Melanchthbn,  Zwingli,  Erasmus,  DeLasky, 
and  some  of  the  other  Reformers,  but  immediate  :  "  God 
led  me  in  my  course  by  the  secret  bridle  of  His  provi- 
dence." Speaking  of  his  stiif  neck  whilst  in  the  Roman 
Church,  he  says,  "  God  brought  me  to  obedience  by  a  sud- 
den conversion  of  my  heart."  The  sovereign  God,  and  his 
own  personal  relation  to  Him, — these  were  his  all-control- 


*  The  Character  of  the  German  Reformed  Church,  and  its  Relation  to  Luther- 
anism  and  Calvinism,  by  Dr.  Heppe,  Studien  und  Kvitiken,  Oct.  1850.     See 
trans,  in  Mcr.  Review,  April,  1853.      , 
272 


CREED  AND  CULTUS. 

ling  ideas.  Tliese  ideas  ran  tlirougli  and  nerved  Ins  entire 
thinking,  and  are  the  key  to  his  theological  system.  'No 
hnnian  master,  no  earthly  power,  had  taught  him  how  to 
find  otit  this  sovereign  God;  and  lie  acknowledged  no 
human  teacher,  either  present  or  past,  except,  later,  St.  Au- 
gustine, and  him  he  honored  hecause  he  found  in  him  the 
central  principle  of  his  own  system.  This  was  the  alembic 
in  which  he  dissolved  every  thing  that  seemed  to  be  in  dis- 
harmony with  God's  sovereignty  or  proposed  any  media- 
tion between  the  human  will  and  the  absolute  divine  will. 
This  sundered  him  from  the  Koman  Church ;  this  sundered 
in  his  mind  the  present  from  the  past, — the  Bible  from  the 
Church, — the  Church  from  the  State ;  separated  the  Church 
into  visible  and  invisible;  divided  the  human  race  into 
elect  and  reprobate  ;  sundered  the  mediation  of  Christ,  the 
Head,  from  the  mediation  of  the  Church,  Ilis  body;  and 
brought  to  the  whole  problem  of  Christianity,  from  a  new 
point,  a  power  and  principle  of  analysis  before  whoso 
logical  sequence  nothing  in  Church  and  cultus  can  stand 
together  as  it  stood  before. 

Calvin  deeply  felt  the  tendency  of  his  principle,  and  the 
longer  and  later  only  more.  He  saw,  more  or  less  clearh', 
what  must  be  surrendered  to  open  the  way  for  the  logical 
development  of  his  principle.  Two  principles  struggle 
perpetually  in  the  womb  of  his  mind.  Earnestly  disposed 
to  hold  high  views  of  the  Church  and  sacraments,  which 
he  also  again  and  again  utters,  he  finds  them  sternly  con- 
tradicted by  the  logical  force  of  the  ruling  decretal  prin- 
ciple. The  two,  he  feels,  cannot  live  together,  and  yet  he 
knows  not  how  to  give  up  either.  The  princiide  from 
which  his  scheme  starts  is  as  firm  in  his  mind  as  the  de- 
cree itself.  He  cannot  yield  it.  The  church-system  must 
yield.  Hence,  while  he  continues  to  utter  high  views  of  the 
Church,  its  sacraments  and  ordinances,  yet,  unconsciously 
deceiving  his  own  mind  by  unfounded  distinctions  between 
visible  and  invisible  Church,  he  ever  weakens,  or  entirely 
explains  away,  his  own  teachings  on  these  points.     Hence 

273 


CREED  AND  CULTUS. 

Calvin  can  be  quoted  as  a  witness  to  tlie  strongest  objective 
force  of  tlie  Churcli  and  its  sacraments,  and  at  the  same 
time  also  in  favor  of  tbe  most  uncliurclily  and  unsacra- 
mental  subjectivism.  Stand  in  wbicb  of  these  opposite 
systems  we  may,  Calvin  is  equally  tantalizing.  Wliilst  we 
hear  continually  Jacob's  voice,  we  see  as  certainly  Esau's 
hands.  "The  Church  order  of  the  sacraments,"  to  quote 
Dr.  Heppe  once  more,  "plays  throughout  a  meaningless 
part  in  its  historical  transmission  among  those  who  are 
already  predestined  to  eternal  happiness  or  misery,  and 
only  becomes  a  sign  of  the  communication  of  grace  when 
it  happens  to  meet  with  one  of  the  elect,  in  which  case  the 
reception  of  the  external  elements  coincides  with  the  un- 
mediated  reception  of  the  gifts  of  divine  grace.  In  the 
prosecution  of  this  fundamental  view  and  its  natural  con- 
sequences, it  came  to  pass  that  Calvin  denied  the  participa- 
tion of  unbelievers  in  the  Lord's  Supper  and  the  necessity 
of  infant  baptism, — abolished  the  specific  distinction  be- 
tween the  communication  of  grace  in  the  word  and  in  the 
sacraments, — regarded  the  relation  of  the  res  externa  in  the 
sacrament  to  the  res  interna  as  that  of  a  sign  to  the  thing 
signified, — founded  worship  in  its  simplicity,  and  public 
morals  in  their  severity,  on  the  letter  of  the  word  of  holy 
writ  [i.e.  of  the  divine  will  delivered  once  for  all),  and  in 
his  form  of  church-government  made  great  account  of  the 
rights  of  subj  ectivity  over  against  every  kind  of  churchly 
authority." 

In  the  surrender,  thus,  of  the  idea  of  a  historical,  churchly 
mediation,  and  the  consequent  dropping  away  of  the  central 
priestly  function  in  the  Church,  the  Calvinistic  cultus  held 
fast  only  to  the  prophetic  and  kingly  ofiices  and  their  func- 
tions as  the  prominent  means  of  Christian  culture;  thus 
plying  an  intellectual  doctrinalism  and  a  rigid  moralism, — 
teaching  and  ruling  being  regarded  as  the  main  functions 
of  the  ministry.  The  prayers  of  Calvinism  themselves,  as 
they  appear  in  liturgies  of  that  type,  are  prevailingly  doc- 
trinal, calling  more  for  intellectual  than  devotional  exer- 

274 


CREED    AND    CULTUS. 

cises  in  the  worsliipper ;  and  tlie  influence  of  this  principle 
is  clearly  discernible  in  the  Palatinate  Liturg\^,  as  we  have 
already  historically  shown,  and  as  may  be  learned  by  an 
examination  of  its  devotional  forms.  These  two — doctrin- 
alism  and  regalism — are  still  the  ruling  elements  in  the 
Calvinistic  cultus  wherever  that  system  prevails  ;  only  that 
the  logical  and  historical  developments  of  the  system  have 
more  fully  delivered  its  cultus  from  the  traditional  and 
churclily  adherences  from  which  in  its  earlier  history  it 
was  not  altogether  free.  As  witnesses  to  this  fact,  we  may 
respectfully,  though  properly,  refer  to  Scotch  Presbyte- 
rian! sm,  and  American  Presbyterianism  and  Congregation- 
alism. 

The  principle  of  Calvinism  has  also  a  deep  and  natural, 
if  not  necessary,  tendency  toward  subjectivism.  It  has  this 
affinity  on  account  of  the  atomistic  manner  in  which  it  re- 
gards the  individual.  In  isolating  him,  it  makes  him  rest- 
less and  free.  It  sunders  him  from  the  old  race  by  his 
sense  of  his  election.  It  sunders  him  from  history  and 
traditional  associations,  by  poising  him  on  the  absolute 
decree.  At  the  same  time,  it  fails  to  unite  him  by  a  power, 
except  what  conies  through  him,  to  his  fellow-elect  even  in 
the  Church,  which  is  only  to  him  an  invisible,  and  withal 
between  him  and  others  an  uncertain,  bond.  This  fellow- 
ship, moreover,  is  only  the  more  outward  one  of  doctrine 
and  government. 

Besides  this,  Calvinism  is  always  in  danger  of  its  own 
extreme, — Arminianism.  From  making  the  abstract  divine 
will  the  funis  desperationis,  the  turning-point  of  hope,  it  is 
most  easy  to  swing  to  the  other  extreme  of  making  the  in- 
dividual human  the  hinge  on  which  salvation  or  damnation 
must  turn.  If  the  reaction  is  not  toward  the  historical 
churclily  mediation,  this  is  its  only  refuge.  "This  funda- 
mental protest  against  every  sacramental  meaning  of  the 
Church-order,  handed  down  in  history,  revolves  perpetually 
between  two  poles,  one  of  which  shows  itself  as  the  exclu- 
sive origin  of  salvation  in  the  unchangeable  will  of  God, 

275 


CREED    AND    CULTUS, 

and  tlie  other  as  absolute  subjectivism."*  IIow  well  Cal- 
vinism and  Arminiauism  are  able  to  stand  on  tlie  same 
ground  of  unhistorical,  untraditional,  unchurchly  subjec- 
tivism, later  history  has  illustrated  in  "Wesleyan  and  White- 
lieldian  Methodism — a  historical  fact  worthy  of  profound 
study. 

In  the  very  nature  of  the  Reformation  there  lay  a  tempt- 
ation and  a  danger  naturally  adapted  to  weaken  the  histo- 
rical conception  and  authority  of  the  Church.  Its  nature  as 
a  historical  manifestation,  and  a  historical  power  in  the  world, 
though  not  ignored,  was  exposed  to  being  overrun  by  the 
intense  earnestness  of  reformatory  zeal.  This  spirit  and  ten- 
dency of  the  age  tended  naturally  and  powerfully  to  create 
a  bias  toward  the  Calvinistie  principle  of  an  unmediated 
Christianity;  for  in  that  system  of  thinking  it  found  a  con- 
genial and  consistent  home.  Both  in  the  sphere  of  doctrine 
and  cultus  the  reforming  spirit  was  unconsciously  but  strongly 
under  the  pressure  of  a  creating  spirit.  In  Calvin  this  ten- 
dency was  strongest ;  and,  whilst  it  was  no  doubt  this  that 
led  him  to  find  the  decretal  principle  as  the  main  principle 
of  his  system,  the  prevalence  of  this  tendency  in  his  own  mind 
at  the  same  time  prepared  him  too  far  to  follow  its  logical 
consequences.  But  the  historical  fact  of  the  Church,  and 
the  fact  of  a  historical  Church,  as  the  true  mediation  of 
Christ's  life  and  redeeming  grace,  was  always  too  deep  and 
strong  a  power,  especially  in  the  German  Reformed  Church, 
to  allow  it  to  surrender  itself  to  the  logical  tendencies  of 
Calvinism,  either  in  the  sphere  of  doctrine  or  cultus. 
Hence  in  the  period  preceding  the  Synod  of  Dort,  1618-19, 
the  doctrine  of  predestination  did  not  reign  in  more  than 
one-third  of  the  continental  Reformed  Church.  Its  appa- 
rent triumph  through  that  Synod  was  in  fact  a  defeat.  It 
proved,  indeed,  always  a  restless  element  which  could  not 
lind  a  solid  or  peaceful  home  in  its  bosom.  Various  schools 
arose  successively  in  the  effort  to  find  relief  from  it.    From 


*  Dr.  Heppe. 
276 


CREED   AND   CULTUS. 

the  Synod  of  Dort  forward,  its  influence  declined  more  and 
more.  It  was  first  modified,  then  treated  with  caution  and 
lack  of  confidence,  and  at  length  passed  out  of  the  con- 
struction of  Reformed'  theological  systems,  at  leaiit  in  its 
original  distinctive  character. 

That  the  outworking  of  the  Calvinistic  principle  must  be 
destructive  of  the  genial  bosom  of  a  churchly  cultus,  wg 
have  shown  to  be  a  logical  necessity  of  its  own  ruling  prin- 
ciple ;  and  that  it  has  done  so,  will  appear  from  an  exhibition 
of  the  actual  development  of  this  same  principle  in  subse- 
quent history.  That  the  bleakness  into  which  this  naked 
cultus  carried  the  Church  left  the  earnest  instincts  of  a 
hearty  piety  unpra\'ided  for,  and  that  this  opened  a  ready 
field  for  the  inauguration  of  a  warm  but  wild,  enthusiastic, 
subjective  individualism,  is  in  like  manner  historically  cer- 
tified. 

This  tendency,  of  which  Calvinism  was  the  occasion  and 
the  cause,  wrought  with  equal  force  from  a  new  principle 
— or  rather  from  a  new  phase  of  the  same  principle — to- 
ward the  destruction  of  a  churchly  cultus. 

Through  the  last  lialf  of  the  seventeenth  and  the  first 
lialf  of  the  eighteenth  centuries  run  two  parallel  tendencies : 
pietism  with  its  unsteady  subjective  zeal  for  practical  per- 
sonal religion,  and  a  subjective  doctrinal  criticism,  tend- 
ing to  reduce  all  religious  doctrines  and  mysteries  to  the 
measure  of  the  rational  understanding.  This  last  was  a 
co-ordinate  protest  against  the  first,  and  designed  as  its 
cure.  Both  together,  and  the  first  as  the  initiating  element, 
formed  the  womb  out  of  which  rationalism  more  imme- 
diately had  its  birth.  The  subsequent  periods  of  rationalism 
— as  that  of  historical  criticism,  1750-1800,  that  of  philoso- 
phical criticism,  1780-1800,  that  of  the  vulgar  rationalism, 
1800-1814,  and  the  latest  philosophical  rationalism — are 
only  historical  and  logical  developments  of  earnest  endea- 
vors at  extrication  from  the  same  original  subjective  ten- 
dencies by  what  was  supposed  to  be  a  steadier  and  safer 

277 


,      CREED   AND    CULTUS. 

Biibjectivism,  but  resting  on  substantially  the  same  un- 
churclily,  untraditional  grounds.  The  felt  wants  of  the 
age,  rationalism  attempted  to  cure,  by  the  light  of  the  best 
rational  arbitration  of  truth  through  the  native  power  of 
reason,  unmediated  by  the  traditionary  monitions  of  a  his- 
torical Church. 

This  twofold  emancipation  from  traditional  authority  and 
life,  from  old  forms  and  things  sacred,  produced,  in  the 
first  several  decades  of  the  eighteenth  century,  a  fermenta- 
tion of  enthusiasm  which  knew  no  restraint.  It  was  a  per- 
fect storm  of  freedom  from  all  traditional  conservation  in 
dogmas  and  cultus,  to  both  of  which  prevailingly,  if  not 
only,  subjective  tests  were  applied.  "The  inward  spark, 
the  inward  word,"  were  exalted  above  all  that  is  called 
authority.  The  heated  conventicle  with  its  "exercises" 
was  more  genial  than  the  Church  with  its  "  services."  Even 
Spener,  the  ruling  spirit  of  the  pietistic  movement,  was 
restless  under  confessional  as  well  as  under  liturgical  re- 
straints, and  declared  it  "too  hard"  that  Christian  ministers 
should  be  bound  to  received  symbolic  faith ;  and  prominent 
spirits  in  the  same  movement  could  call  symbolical  books 
"Afterbibeln,"  and  "Sektenbiicher."  Spener  himself  was 
a  man  of  much  piety,  learning,  and  prudence.  He  con- 
tinued also  to  the  end  of  his  life  to  adhere  professedly  to 
Lutheran  orthodoxy,  though,  as  we  have  seen,  he  limited 
somewhat  the  authority  of  its  symbolical  books  and  called 
into  question  some  of  its  essential  customs  and  practices 
in  worship.  Yet  the  subsequent  history  of  the  movement 
shows — running  out  as  it  did  into  various  forms  of  self- 
righteous,  censorious  fanaticism  and  arrogant,  self-assuming 
separatism — that  it  was,  in  its  deepest  heart,  soul,  and  life, 
at  war  with  orthodoxy  and  order,  and  had  in  it  all  those 
elements  of  subjectivity  which  ultimately  waste  themselves 
in  the  sediment  of  mere  human  vaporings,  like  waters  in 
the  sand. 

Accordingly,  in  the  outworking  of  these  tendencies,  both 
proved  alike  destructive  of  churchly  cultus.     Rationalism 

278 


CREED   AND    CULTUS. 

corrupted  liturgies,  removing  their  unction,  eviscerating 
them  of  their  heaUhy  doctrinal  life,  and  flattening  them 
down  to  a  mere  naturalistic  level;  while  pietism  more  and 
more  set  them  aside,  substituting  in  their  stead  the  extem- 
poraneous "exercises"  of  individual  taste,  and  the  impulses 
of  a  capricious  subjectivity.  That  the  same  subjective  in- 
dividualism evermore  begets  the  same  antagonism  to  an 
objective  churchly  cultus,  the  subsecpient  rise  and  history 
of  Methodism,  and  of  all  fanatical  sects,  abundantly  prove 
and  illustrate. 

The  manner  in  which  this  tendency  to  subjectivity,  both 
in  the  form  of  pietism  and  rationalism,  destructively 
aifected  all  the  elements  of  a  true  objective  Christian 
cultus,  could  easily  be  illustrated  historically.  It  will, 
however,  be  sufficient  to  show  how  it  wrought  against  the 
use  of  liturgical  forms,  and  how,  in  this  particular,  the 
results  of  the  movement  at  length  historically  ran  toge- 
ther with  Calvinism  in  its  historical  development,  and 
how  both  systems  ultimately  manifested  their  aversion  to 
the  use  of  Liturgies,  inaugurated  free  prayer  in  the  con- 
duct of  public  worship,  and,  generally,  created  and  pro- 
moted a  rigid  and  naked  cultus. 

Standing  as  we  do  in  the  midst  of  a  prevailingly  un- 
liturgical  mode  of  worship,  and  consciously  or  uncon- 
sciously biased  by  the  short  traditions  of  the  Reformed 
cultus  in  America,  where,  as  a  fruit  of  the  tendencies  re- 
ferred to,  free  prayer  is  the  rule  and  liturgical  prayer  the 
exception^  our  attention  is  at  once  arrested  by  the  fact  that 
in  the  earlier  practice  of  the  Ileformed  Church  no  free 
prayer  in  public  worship  was  allowed.  It  will  have  been 
noticed  that  in  the  Liturgy  of  the  Palatinate,  so  long  asso- 
ciated Avith  the  Heidelberg  Catechism,  not  a  single  allu- 
sion is  made  to  the  use  of  free  prayer.  The  directions 
for  conducting  the  worship  are  all  definitely  given;  the 
rubrics  are  all  characterized  by  the  positive  shall;  and 
every  part  of  the  service  is  distinctly  and  fully  provided 
for.     The  weekday  service,  the  Sundaj'  afternoon  catecheti- 

279 


CREED  AND  CULTUS. 

cal  service,  the  service  for  the  regular  monthly  day  of 
prayer,  as  well  as  for  fast-clays,  and  even  the  daily  morning 
and  evening  services  to  he  held  in  the  churches,  are  all 
fully  provided  for  hy  appropriate  devotional  Offices.  No 
free  prayer  in  public  worship  is  thought  of,  or  allowed. 

This  fact,  evident  from  the  Liturgy  itself,  is  abundantly 
confirmed  by  co-ordinate  historical  notices.  "  The  prayers 
in  divine  worship,  and  in  the  administration  of  the  Sacra- 
ments, were  by  no  means  left  free,  but  were  conducted 
according  to  the  Palatinate  Liturgy  which  had  been 
introduced.  Strict  watch  was  kept  for  the  maintenance 
of  unit}',  through  uniformity  in  the  use  of  the  Liturgy; 
and  hence  the  use  of  every  Liturgy  that  had  not  been  ap- 
proved was  prohibited,  'because  nothing  is  more  necessary 
than  conformity,  and  a  firm  adherence  to  the  Liturgy  intro- 
duced, as  all  innovations  are  oftensive.'  (Clev.  Syn.,  1685.) 
For  this  reason  also  the  General  Synod  of  1728  censured 
every  departure  of  ministers  from  the  liturgical  formu- 
laries :  '  that  every  dangerous  disorder  may  be  prevented, 
and  also  that  inexperienced  wavering  minds  may  be 
warned  and  checked ;  since  it  does  not  become  any  indi- 
vidual minister,  yea,  not  even  a  synodo  provinciali,  to  make 
any  changes  in  the  administration  of  the  word  of  God,  the 
Holy  Supper,  Holy  Baptism,  and  in  the  form  of  conducting 
worship,  as  handed  down  to  us ;  but  such  changes  must  be 
undertaken,  after  mature  consideration,  in  case  it  shall  be 
found  necessary  and  practicable,  by  the  rcverendo  synodo  gene- 
ralU  Free  prayers  were  therefore,  in  the  beginning,  not  at 
all  permitted,  and  were  ordy  allowed  after  1677,  having  come 
in  as  a  consequence  of  the  introduction  of  Labadism."* 
Thus,  during  the  first  one  hundred  and  ten  years  of  the 
existence  of  the  Reformed  Church  of  the  Heidelberg  Cate- 
chism, its  public  worship  was  invariably  bound  to  the  full  and 
exclusive  use  of  its  liturgical  Offices  and  forms  of  prayer,  to 
the  entire  exclusion  of  all  extemporaneous  worship. 

*  Max  Gobel:  Geschichte  des  Christlicheu  Lebens,  &c.,  vol.  ii.  p.  121. 
280 


CREED    AND    CULTUS. 

The  fanatical  leaven  of  Labaclism/*=  having  awakened  in 
restless  spirits  a  clamor  for  change,  now  began  to  open  the 

*  Labadism,  a  fanatical,  separatistic  sect  or  religioua  movement,  the  head 
of  which  was  Jean  de  Labadie,— born  1610,  died  1674. 

Labadie  was  originally  a  Jesuit.  After  a  vain  endeavor  to  reform  that 
society,  he  conceived  the  idea— a  favorite  with  all  fanatics— to  "  form  a 
Church  according  to  the  apostolic  model."  Meeting  unconquerable  obsta- 
cles, he  passed  over  into  the  Reformed  Church  at  Montauban  in  1050.  He 
now  found  freer  play  for  his  ardent  temperament,  and  labored  as  he  could 
at  his  favorite  scheme.  In  1C59  he  came  to  Geneva,  where  his  preaching 
produced  great  awakenings;  and  by  the  institution  of  "conferences,"  or 
private  worship  in  families, — something  like  modern  prayer-meetings, — he 
gathered  around  him  a  number  of  ardent  young  men,  into  whom  he  infused 
his  own  spirit,  among  whom  was  Philip  James  Spener,  who  afterward  was 
the  master-spirit  of  a  movement  in  the  Lutheran  Church  similar  to  that 
inaugurated  by  Labadie  in  the  Reformed  Church,  commonly  called  pietism. 
By  these  young  men,  and  through  his  numerous  writings,  the  leaven  spread 
into  France,  Germany,  and  Holland.  His  spirit  having  gone  before  him,  he 
was  in  1666  called  as  pastor  of  the  Reformed  Walloon  congregation  in 
Middelburg,  having  before  his  departure  vowed  before  God,  with  three  of 
his  most  intimate  co-workers,  to  labor  faithfully  toward  "the  establishment 
of  a  community  of  goods," — the  germ  of  future  separatism.  In  Middel- 
burg he  produced  a  lively  sensation,  which  extended  into  the  regions  around, 
establishing  as  far  as  possible  his  favorite  private  meetings  for  edification,  de- 
fending them  by  a  book  on  the  subject.  Here,  however,  he  soon  got  into  trou- 
ble. Refusing,  for  trivial  reasons,  to  sign  the  Belgic  Confession,  his  arrogance, 
caprice,  and  dogmatical  insubordination  brought  him  into  conflict  with  his 
Classis  and  Synod.  He  also  refused  to  be  bound  to  the  prescribed  liturgical 
prayers,  which  was  then  still  an  invariable  custom  in  the  Reformed  Church, 
but  offered  in  their  stead  his  own  free,  extemporaneous  prayers.  He  was 
finally  suspended  by  the  Synod  for  insubordination ;  after  which,  in  1668, 
he  celebrated  with  his  fanatical  adherents,  "in  wicked  blindness,"  the  Lord's 
Supper  privately,  before  the  regular  service,  thus  bringing  his  wild  plant  to 
the  full  bloom  of  sect,  schism  and  fanatical  separatism.  He  was,  accordingly, 
excommunicated.  He  then  made  the  attempt,  first  in  a  small  town,  Beere, 
and  afterward  in  Amsterdam,  after  the  fashion  of  the  Donatists  and  all  sepa- 
ratists, to  form  "a  perfectly  pure  congregation  to  contain  none  but  regene- 
rated souls."  Here  they  were  at  last  broken  up  by  the  interference  of  the 
magistrate;  when  they — fifty  in  number,  with  five  pastors- found  an  asylum 
in  Herford,  in  the  Palatinate.  Here,  whilst  Labadie  and  others  were  only 
secretly  married,  they  held  the  marriage  of  unbelievers  as  sinful,  and  re- 
garded only  the  marriage  of  the  holy  ones  as  holy  and  right,  and  their  children, 
born  without  pain,  as  holy  members  of  the  Church.  The  reigning  inspiration 
and  fanaticism  here  attained  a  terrible  height,  when  after  an  ordinary  love- 
feast  there  began  a  general  revival,  manifesting  itself  in  "Christian  shout 

X  281 


CREED   AND   CULTUS. 

door  for  innovation.  In  1677  the  Synod  of  Cleves  passed 
the  following  act,  as  quoted  by  Gobel: — "For  the  better 
edification  and  comfort  of  the  ignorant,  the  customary 
formularies  shall  on  ordinary  occasions,  in  connection  with 
preaching,  be  adhered  to:  still  freedom  shall  be  allowed,  at 
special  times  and  occasions,  to  add  some  things  to  the  ordi- 
nary prayers,  or  even  to  form  other  prayers,  agreeing  with 
the  Scriptures  and  the  matter  of  the  forms  prescribed." 
The  General  Synod,  held  the  same  year  (1677),  fell  in  with 
this  action ;  providing,  however,  that  it  should  not  be  so 
construed  "that  the  customary  formularies  should  thereby 
be  contemptuously  set  aside."  "Nevertheless,"  says  Gobel, 
"  in  consequence  of  this  permission,  the  custom  and  caprice 
of  free  prayer  began  to  prevail  to  such  an  extent  in  the  fol- 
lowing century,  that  the  prescribed  liturgical  prayers  were 
gradually  altogether  dislodged." 

The  same  practice  in  the  conduct  of  jjublic  worship  pre- 
vailed also  in  the  Reformed  Church  of  Switzerland. 
"  Great  as  the  severity  was  with  which  the  Roman  cere- 
monies were  opposed  in  the  time  of  the  Reformation, 
still  the  prayers  were  in  no  place  left  free;  on  the  con- 
trary, from  the  beginning,  fixed  forms  of  prayer,  liturgies, 
and  agenda  were  introduced,  and  in  the  process  of  time 
extended  and  improved.     The  Zurich  Liturgy  reigned  for 

ing,  jumping,  dancing,  and  kissing"!  Nor  could  the  decency  of  the  civil 
law  tolerate  them  here.  In  1672  they  went  to  the  free  city  Altona,  where 
Labadie  died  in  1674.  After  his  death  the  movement,  which  had  bloomed 
through  twenty  years,  languished,  in  dying,  forty  years  more.  Some  of  the 
scattered  seeds  even  took  root  in  America,  and  a  small  community  of  the 
"new-born"  grew  up  on  the  Hudson,  in  New  York,  previous  to  1695,  and 
one  also  in  Maryland  between  1721  and  1730.  Some  united  with  the  Seventh- 
Day  Baptists  at  Ephrata,  Pa.  Infant  baptism  was  not  practised;  and  the 
Lord's  Supper,  because  they  did  not  feel  fit  to  celebrate  it  (the  new-born!), 
'was  administered  only  three  times  between  1670  and  1703;  after  the  latter 
date  not  at  all!  Wherever  it  was  extended,  " indiiference  to  Church,  sacra- 
ments, and  hence  separatism,  were  the  bitter  fruits  of  Labadism."  For  a  full 
.account  of  this  sad  but  instructive  phenomenon,  see  Herzog's  Real-Encyk., 
wol.  viii.  pp.  150-155;  also  Gobel's  "Geschichte  des  Christl.  Lebens  in  der 
iKhein-Westph.  evangel.  Kirche,"  vol.  ii.  pp.  181-299, 
282 


CREED    AND    CULTUS. 

a  long  time  over  the  greater  portion  of  Eastern  Switzer- 
land. At  present  every  canton  has  its  own  liturgy,  with 
the  exception  of  Grlarus,  which  is,  however,  at  present 
engaged  with  a  revision  of  the  Zurich  Liturgy.  Much 
has  been  done  in  this  sphere  during  late  years."* 

The  early  Liturgies  of  the  Reformed  of  Holland  were 
equally  full  with  that  of  the  Palatinate,  in  some  points 
entering  even  more  into  the  details  of  worship,  and 
making  provision  for  all  the  offices  of  public  worship. 
Calvin,  whose  influence,  as  we  have  seen,  was  less  friendly 
to  the  true  liturgical  spirit  than  that  of  any  of  the  Re- 
formers, nevertheless  prepared,  in  1543,  a  Liturgy  with  full 
circle  of  Offices,  and  "  regarded  it  as  most  important,  for 
the  safety  of  the  Church,  to  establish  a  durable  order 
through  uniformity  in  liturgical  rites,  and  thereby  to 
oppose  effectually  the  wilfulness  of  individuals."t 

Though  these  were  the  convictions  of  his  mind  and  the 
sentiments  of  his  heart,  yet  the  system  of  Calvin  culti- 
vated a  spirit  which  in  the  course  of  time,  in  circum- 
stances where  its  logical  effects  were  not,  as  they  were  in 
his  own  mind,  hindered  by  traditional  forms  and  asso- 
ciations, outrode  all  liturgical  tastes  and  practices.  Of  this 
we  have  a  historical  illustration  in  the  Reformed  Church 
of  Scotland.  The  Scotch  Church  at  first  made  use  of  pre- 
pared pra^^ers  of  the  Calvinistic  t\^e,  which  Knox  had 
brought  with  him  from  Geneva.  In  1560-61,  Knox  and 
four  others  prepared  a  Book  of  Discipline  for  the  Scotch 
Church.  "  In  regard  to  worship,  the  Book  of  Discipline 
refers  to  the  '  Order  of  Geneva,  with  its  prayers  and  Cate- 
chism, which  is  in  a  number  of  places  in  use.'  The  Order 
here  referred  to  is  no  doubt  that  of  the  English  Congre- 
gation of  Geneva,  whose  minister  Knox  had  been.  That 
was  formed  after  the  pattern  of  Calvin's  Liturgy,  and  was 
closely  allied  to  that  of  the  English  Congregation  of  Re- 

*  Herzog's  Real-Encyk.,  article  Switzerland. 

j-  Henry's  Life  and  Times  of  Calvin,  vol.  i.  p.  410. 

283 


CREED   AND    CULTUS. 

fugees  ill  Frankfort.  The  Book  of  Discipline  allows  the 
use  of  the  prayers  in  the  book  to  which  it  refers,  yet  dis- 
courages their  use  in  the  '  Sermon-Services,'  that  forms 
may  not  again  become  the  occasion  of  superstition."* 

If  this  cold  treatment  of  liturgical  formularies  were  not 
sufficient  to  dislodge  them,  the  following  rule  in  regiu'd  to 
the  Lord's  Supper  and  the  Festivals  which  must  ever 
underlie  and  give  life  and  tone  to  liturgical  worship,  is 
abundantly  sufficient  in  a  short  time  to  work  them  out  of 
the  way  by  logical,  theological,  and  historical  necessity : — 
"The  Lord's  Supper  shall  be  positively  received  sitting; 
and  it  shall  not  be  celebrated  on  the  Festival  days  on 
which  it  has  hitherto  been  customary  to  hold  it,  but  on  the 
first  Sunday  of  March,  June,  September,  and  December; 
that  no  superstition  may  be  practised  by  an  observance 
of  days.  This  was  the  end  of  the  Festival  days  in  the 
Scotch  Church. "t  It  must  necessarily  also  prove,  as  it 
has  in  fact  done,  the  end  of  all  liturgical  worship.  In  the 
"Directory  for  Public  "Worship"  adopted  in  the  West- 
minster Assefmbly,  1644,  no  fixed  forms  for  the  public 
prayers  of  the  Church  are  given,  but  only  extensive  direc- 
tions as  to  the  contents  which  they  should  embody.  Holy- 
days  are  all  abolished,  only  Sunday  retained.  More  than 
two  hundred  years  ago,  the  Scotch  Church  set  aside  all 
forms  of  prayer  in  the  public  service  of  the  Church,  and 
with  them  all  use  of  Liturgies. ;); 

As  we  do  not  here  discuss  the  merits  of  Cahdnism 
itself  as  a  system,  and  attempt  no  argument  against  it, — 
except  so  far  as  its  necessary  tendency  to  produce  an  un- 
churchly  cultus  may  be  regarded  in  the  light  of  such  argu- 
ment,— so  it  is  not  necessary  that  we  should  here  inquire 
whether  at  all,  and,  if  at  all,  in  how  far,  the  Heidelberg 
Catechism  is  Calvinistic  in  that  sense  of  Calvinism  which 
makes  the  absolute  decree  the  principle  of  salvation.  If 
the  system  is  not   contained  in  it   originally  and   legiti- 

*  Herzog's  Real-Encyk.,  art.  Scotland.  f  Idem.  J  Idem. 

284 


CREED   AND   CULTUS. 

mately,  it  is  certain  that  it  has  been  put  into  it,  not  only  by 
many  interpreters,  but  also  by  some  entire  provincial  Re- 
formed Churches.*  All  that  our  present  discussion  pro- 
poses is  to  show  that  wherever  a  strictly  Calvinistic  system 
of  doctrine,  in  the  sense  just  indicated,  has  been  either 
found  in  it  or  been  forced  upon  it,  as  the  case  may  be, 
no  such  cultus  as  that  originally  connected  with  it  in  the 
Palatinate,  and,  indeed,  no  liturgical  worship  of  a  like 
tone  and  character,  has  ever  been  able  long  to  maintain  its 
place  in  a  living  way  in  its  bosom  or  by  its  side. 

That  a  cultus  like  that  provided  for  by  the  Palatinate 
Liturgy,  having  so  much  of  a  churchly  liturgical  element  in 
it,  could  be  at  home  in  the  Reformed  Church  of  the  Pala- 
tinate, is  itself  sufficient  to  prove  the  absence  of  the  influ- 
ence of  Calvinism  in  its  distinctive  character. f  "  So  far 
as  the  Palatinate — the  very  heart  of  the  German  Reformed 
Church — was  concerned,"  says  Dr.  Ebrard,  "  Calvin  had 
there  onbj  an  indirect  influence,  obtained  partly  by  having 
been  brought  into  more  or  less  friendly  relations  with  her 

*  It  must,  however,  appear  evident  to  any  unbiased  inquirer,  from  the 
face  of  the  Catechism  itself,  that  it  eschews  entirely  that  dogma  of  the  abso- 
lute decree  of  predestination  which  constitutes  the  starting-point  and  centre 
of  the  system  of  Calvin.  On  depravity,  sin,  grace,  the  sacraments,  and  some 
other  points,  it  is  undoubtedly  Calvinistic.  But  not  only  in  the  absence  of 
all  positive  teaching  in  regard  to  the  decrees,  but  also  in  some  strong  lan- 
guage which  it  employs  in  regard  to  the  extent  of  the  atonement,  we  may 
see  that  it  does  not  rest  in  that  principle.  But  most  of  all  the  Catechism 
has  underlying  it  the  churchly  principle,  and  presupposes,  in  its  entire 
scheme,  genius,  and  teaching,  a  churchly  mediation  to  which  the  decretal 
principle  of  Calvin  is  averse,  against  which  his  system  in  his  own  mind  per- 
petually struggled,  which  in  a  measure  he  himself  gradually  more  and  more 
ignored,  and  which  the  logical  and  historical  development  of  his  system  has 
demonstrated  cannot  coalesce  with  his  sj'stem.  For  a  discussion  of  this 
whole  subject,  see  Mercersburg  Review,  vol.  ix.  1857,  pp.  83-107;  also  Dr. 
Kevin's  Review  of  "Hodge  on  the  Ephesians,"  Mer.  Rev.,  vol.  ix.  pp.  4G-8o, 
and  192-245. 

•)•  "In  no  prayer  or  formulary  of  any  Reformed  Agenda,  in  any  land,  is 
there  to  be  found  a  single  reference  to  absolute  predestination." — Ebrard' s 
Dor/matik,  vol.  i.  p.  53.  "In  the  Palatinate  the  matter  of  predestination  had 
not  come  under  discussion." — Ibid.  vol.  i.  p.  54. 

285 


CREED  AND  CULTUS. 

eminent  theologians  during  his  residence  in  Germany  in 
1539-41,  and  partly  hy  the  acquaintance  he  made  with 
German  divines  travelling  in  Switzerland."  He  shows 
that  the  Palatinate  was  "much  more  particularly  under 
Melanchthon's  influence  than  under  that  of  either  Calvin 
or  Zwingli."  His  division  of  the  Reformed  into  three 
classes  of  provincial  Churches,  distinguished  as  the  Zwin- 
glian,  the  Calvinistic,  and  the  3Ielanchthonia7i  or  German 
Reformed,  is  fully  approved  by  Dr.  Daniel,  in  his  article 
Kirchenagende  in  Herzog's  Real-Encyklopiidie.  Both  these 
eminent  liturgists  place  the  Palatinate  in  the  last-named 
class.  Dr.  Heppe,  Professor  of  Theology  in  the  Univer- 
sity of  Marburg,  from  a  strict  study  of  the  archival  records 
of  Cassel  relating  to  the  Church  history  of  the  Palati- 
nate and  Hesse,*  comes  to  the  same  conclusion  in  regard 
to  the  Melanchthonian  element  in  the  Reformation  of  the 
Palatinate  Church.  Compared  with  the  unbiased,  com- 
prehensive spirit  in  which  this  subject  is  handled  by 
these  eminent  men,  the  opposition  made  to  it,  especially 
and  with  great  zeal  by  Sudhotf,t  betrays  itself  on  its  very 
face  as  special  pleading.  That  both  Lutheran  and  Calvin- 
istic elements  were  consciously  and  unconsciously  present 
in  the  Palatinate  is  most  certain ;  but  that  both  were  sub- 
ordinated to,  and  moulded  by,  another  power  may  be 
gathered  from  the  history  of  the  times,  from  the  ruling 
minds  of  the  movement,  and  especially  from  the  genius 
and  characteristics  of  both  the  Catechism  and  the  Liturgy. 

It  remains  for  us  to  show  why  Creed  calls  for  its  corre- 
lative Liturgy,  and  to  inquire  more  particularly  what  kind 
of  cultus  is  consistent  with  the  Heidelberg  Catechism, — 
whether  that  which  we  have  exhibited  as  the  true  Chris- 
tian cultus,  and  the  fundamental  features  of  which  we  have 
found  in  the  Palatinate  Liturgy,  or  that  to  which  the  Cal- 

*  See  Mer.  Rev.,  vol.  v.  pp.  181-207. 

f  In  his  Life  of  Olevianus  and  Ursiuus.    Also  in  the  article  on  the  Heidel- 
berg Catechism  in  Herzog's  Real-Encjk. 
286 


CREED    AND    CULTUS. 

viuistic  principle  logically  tends  and  leads,  and  wliicli  we 
have  seen  it  has  liistoricallj  developed. 

We  may  remark,  in  general,  tliat  Creed  and  Liturgy 
both  require  language  and  formularies  of  thought, — in  the 
one  of  which  we  utter  our  faith,  in  the  other  our  worship.  It 
is  at  once  clear  that  doctrine  in  Creed  or  Catechism  cannot 
find  expression  in  the  language  or  formula  of  Holy  Scrip- 
ture. For  the  question  is,  first,  "What  is  the  true  sense  of 
Scripture?  It  is  the  answer  to  this  question  which  the 
Creed  of  the  Church  is  required  to  give.  If  it  gave  an- 
swer in  the  language  of  Scripture,  it  would  in  reality 
answer  nothing  as  to  the  point  in  question.  The  Scrip- 
tures contain  God's  thoughts  given  to  men  through  vari- 
ous human  channels,  in  the  form  of  history,  biography, 
prophecy,  poetry,  precept,  parable.  Besides,  these  revela- 
tions are  supernatural  and  superhuman,  though  clothed  in 
natural  and  human  forms.  To  be  a  revelation  to  man,  it 
must  be  a  revelation  through  man.  The  truths  that  thus  lie 
before  us  must  be  taken  up  into  the  mind  of  the  Church, 
moulded  in  forms  objective  to  man,  and  re-uttered  for  man. 

It  is  equally  clear  that  no  individual  can  interpret  and 
utter  these  teachings,  because  no  individual  mind  can  be 
the  full  measure  of  revelation.  His  views  of  what  the 
Scriptures  teach  are  moulded  b}^  his  own  individual  moods 
and  tenses;  and  to  pretend  that  his  views  of  Scripture  are 
the  truth  revealed  in  it,  is  to  claim  a  wisdom  and  wideness 
greater  than  that  of  the  whole  Church  of  history !  It  is  by 
the  communion  of  minds,  and  even  by  their  conflict,  in  the 
bosom  of  the  Church,  that  the  general  consciousness  of  the 
Church  is  placed  in  full  possession  of  the  contents  of  reve- 
lation, and  enabled  to  utter  its  creed.  Thus,  the  history  of 
doctrinal  inquiry  creates  a  doctrinal  terminology  and  lan- 
guage by  which  it  expresses  its  formularies  of  faith.  This 
language  and  terminology,  though  allied  to  that  of  Scrip- 
ture, is,  nevertheless,  diflcrent  from  it,  containing  even 
words  and  phrases,  and  those  its  ruling  ones,  which  are 
not  at  all  found  in  the  word  of  God. 

287 


CREED   AND    CULTUS. 


It  is  thus  required  of  every  individual  to  confess  his 
faith,  not  in  the  language  of  Holy  Scripture,  nor  yet  in  his 
own  individual  extemporaneous  language,  but  in  unison 
with  the  whole  Church,  in  language  and  formularies  born 
from  her  earnest  inquiries,  controversies,  experiences,  and 
decisions,  brought  down  in  her  inward  history  and  doctrinal 
traditions. 

Now,  the  same  holds  true  in  all  respects  of  the  language 
of  Church-devotion  or  public  worship.     By  the  same  law, 
and  in  like  manner,  has  the  piety  of  the  Church  developed 
a  liturgical  language  and  liturgical  formularies.     Devotion 
has  its  peculiar  style.    Some  words  and  phrases  can  never  be 
made  devotional.    They  fit  neither  the  heart  nor  the  mouth 
of  the  true  worshipper.     As  in  the  case  of  doctrine,  so  in 
the  case  of  devotion,  its  language  is  not  that  of  Scripture, 
though  perpetually  calling  it  to  mind.     The  oldest,  purest, 
and  best  of  prayers,  those  that  have  most  of  the  unction 
and  savor  of  devotion  and  best  express  it  for  all,  have  least 
of  formal  Scripture  language.     The  devotion  of  the  Scrip- 
tures has  been  taken  up  into  the  catholic  consciousness  of 
tlie  Church,  re-formed  and  re-uttered  from  its  deepest  heart 
and  life  of  piety,  and  thus  it  furnishes  to  each  one  a  power 
and  appropriateness  of  utterance  far  beyond  what  he  could 
himself  extemporaneously  attain.     It  is,  therefore,  a  clear 
requirement  of  consistency  that  if  the  Church  furnishes  us 
the  language  and  formularies  of  faith,  to  which  it  has  itself 
attained  by  the  process  of  historical  development  indicated, 
and  requires  us  to  utter  our  faith  in  its  forms,  it  must,  in 
like  manner,  furnish  us  with  the  language  and  formularies 
of  devotion  and  worship  which  are  its  peculiar  possession 
by  similar  blessed  inheritance.     Thus,  the  same  necessity 
which  urges  the  Church  to  furnish  its  children  with  a  creed 
requires  it  also  to  provide  for  them  a  liturgy. 

In  regard  to  the  material  or  contents  of  Creed  and  Liturgy, 
the  same  law  holds  good.  The  matter  of  Creed  and  Cate- 
chism, as  objectively  presented,  cannot  be  drawn  by  the 
individual  mind  from  the  Bible  direct.    Eiditeen  centuries 


288 


CREED    AND    CULTUS. 

of  history  mediate  between  us  and  the  Bible.  This  history, 
under  the  perennial  working  of  the  Holy  Spirit,  has  elicited 
the  contents  of  the  word  of  revelation  and  made  them  ob- 
jective to  us.  We  enter  into  the  inheritance  of  the  past. 
So  the  Heidelberg  Catechism  views  this  fact.  Hence  its 
heart  of  faith,  the  Apostles'  Creed,  is  the  creed  of  all  ages. 
This  it  presents  as  the  sense  and  measure  of  our  faith. 
"What  is  then  necessary  for  a  Christian  to  believe?  All 
that  is  promised  us  in  the  gospel,  which  the  articles  of  oar 
catholic,  undoubted  Giristian  faith  teach  its  in  sum."  "■Whsit  are 
these  articles?"  This  question  it  answers  by  presenting  to 
us  the  Apostles'  Creed.  It  does  not  send  us  to  the  Scrip- 
ture direct,  that  we  may  measure  its  teachings  in  our  own 
minds ;  it  gives  us  its  contents  moulded  and  measured  by 
the  faith  of  the  Church.  It  does  not  hold  a  dialogue  with 
us,  as  placing  us  on  the  same  level  with  itself,  but  presents 
to  us  a  catechism  [xaza  and  r^yjco),  that  we  may  be  taught  to 
echo  back,  in  the  way  of  personal  confession,  the  truth 
divine  which  it  has  communicated  to  us.  AVliy  does  not 
the  Catechism  call  this  faith  scriptural?  With  a  deep  in- 
sight into  the  point  just  explained,  it  calls  this  faith  catholic ; 
because  it  is  catholic,  it  is  undoubted;  and  because  it  is 
catholic  and  undoubted,  it  is  Christian ;  and  because  it  is 
all  these,  it  is  truly  faith,  and  not  individual  notion. 

The  Catechism  is  based  throughout  on  what  was  from 
the  first  regarded  as  the  proper  catechetical  matter, — the 
Creed,  the  Holy  Sacraments,  the  doctrine  of  the-  Keys,  the 
Commandments,  and  the  Lord's  Prayer.  It  is,  indeed,  only 
an  expansion  and  connection  of  these.  Xow,  does  not  con- 
sistency require  that  the  same  principle  should  underlie  and 
determine  the  worship  of  the  Church  ?  Have  not  liturgical 
material  forms,  as  well  as  liturgical  language,  the  same 
mediating  history  ?  The  Liturgy,  therefore,  which  is  con- 
sistent with  the  Catechism  must  be  based  substantially  on 
liturgical  materials  created  and  brouglit  domi  by  the  his- 
torical Church.  This  is  the  case  in  some  degree  in  the 
Palatinate  Liturgy ;  and  so  far  as  it  is  not,  it  stands  incon- 

289 


CREED   AND   CULTUS. 

sistent  with  the  symbolical  faith  in  which  it  rests  and  of 
which  it  is  the  correlative.  Any  such  matter  found  in  it 
is  abnormal  to  its  true  life  and  position,  inflicted  upon  it 
by  cotemporaneous  foreign  in  workings ;  and  there  is,  there- 
fore, higher  authority  for  their  removal  now  than  there 
was  for  incorporating  them  at  the  time  of  its  formation. 
For  is  not  that  a  legitimate  right  which  the  Church  claims 
of  going  back  into  any  period  of  its  own  renewal  and  ad- 
vance, and,  in  the  same  surroundings  in  which  those  stood 
who  then  reformed,  using  the  same  sources  which  they  used, 
but  unembarrassed  by  the  peculiar  unsteady  spirit  of  the 
times,  and  with  the  additional  advantages  furnished  by  the 
experience  of  subsequent  history,  to  modify  and  perfect 
their  work,  by  putting  away  some  things  which  they  re- 
tained, retaining  some  which  they  put  away,  and  perme- 
ating all  with  that  higher  life  of  Christianity  which  we  may 
believe  its  advance  will  ever  more  perfectly  unfold? 

The  Catechism  also  has  its  j^osition  fully  and  firmly  on 
churchly  ground.  It  presupposes  the  existence  of  the 
Church  as  a  divine  constitution,  having  historical  being, 
the  mother  of  what  it  presents  to  be  believed,  as  well  as 
the  mother  of  those  who  are  to  believe.  Those  to  whom  it 
proposes  its  faith,  and  whom  it  invites  to  learn  and  confess 
it,  already  stand  in  its  bosom,  are  called  Christians,  are  ad- 
dressed as  Christians,  and  are  made  to  speak  as  Christians. 
It  holds  the  view  that  grace  comes  to  them  mediated  by 
the  Church  with  its  sacraments,  ordinances,  and  entire 
cultus.  Hence  it  regards  and  treats  baptized  children  as 
in  grace,  and,  believing,  looks  for  their  full  preparation  for 
heaven  by  the  sanctifying  grace  of  the  Holy  Spirit,  through 
the  Christian  nurture  of  the  Church.  It  does  not  regard 
the  Church  as  merely  a  receptacle  for  those  otherwise 
regenerated  and  prepared  for  admittance  into  it,  either  in 
consequence  of  a  divine  determination  or  by  virtue  of  indi- 
vidual choice  and  will,  but  as  bringing  to  men  the  new  life 
in  Christ  by  its  sacrament  of  regeneration  and  renewal  by 
the  Holy  Ghost,  and  as  furnishing  in  its.  bosom  all  the  nur- 

290 


CREED   AND    CULTUS. 

turing  and  nourishing  powers  needed  unto  salvation.  It 
exhibits  the  Holy  Sacraments  as  God's  gracious  acts  man- 
ward  through  Christ  and  His  Church,  and  calls  upon  him 
to  repent  and  believe  and  live,  as  that  to  which  his  position 
obliges,  entitles,  and  enables  him,  seeing  that  the  powers 
and  the  grace  of  the  kingdom  are  thus  for  him  at  hand. 

This  calls  for  a  cultus  of  like  nature, — one  which  pre- 
supposes and  rests  in  the  Church.  It  calls  for  a  worship 
that  shall  be  directed  to  God  in  response  to  the  gracious 
activities  of  God  toward  man, — a  worship  which  depends  on 
and  rests  in  cultus,  and  springs  forth  from  it  as  its  true  fruit; 
a  worship,  therefore,  in  which  the  sacramental,  as  being 
God's  approach  toward  man,  goes  before  the  sacrificial,  as 
being  man's  approach  toward  God, — the  first  being  always 
before  and  higher  and  more  controlling  than  the  second, 
even  as  the  divine  is  ever  over  the  human.  Such  a  cultus 
must  have  objective  powers,  must  allow  objective  force  to 
the  Holy  Sacraments,  must  include  in  it  a  real  mediation; 
must,  in  a  word,  be  to  the  worshipper  more  than  he  can 
himself  furnish,  and  must  itself  afford  to  his  faith  gracious 
efficacies  unto  salvation, — a  cultus  which  will  make  him 
feel  that  he  is  surrounded  by  gracious  powers  greater  and 
stronger  than  himself,  apprehending  him  whilst  he  seeks 
to  apprehend,  lifting  up  his  spirit  whilst  he  endeavors  to 
lift  it  up ;  so  that  beholding,  as  in  a  glass,  the  glory  of  the 
Lord,  he  is  changed  into  the  same  image  from  glory  to 
glory  as  by  the  Spirit  of  the  Lord. 

In  the  organism  of  the  Catechism,  the  Holy  Eucharist  is 
central.  Assuming,  as  we  have  said,  that  the  one  called 
upon  to  utter  his  faith  in  its  formula  stands  in  a  gracious 
covenant,  it  seeks,  in  its  first  part,  to  awaken  him  to  a 
knowledge  and  sense  of  his  sinfulness  and  misery.  In  the 
second  part  it  begins  to  lead  him  to  confess  faith  in  God, 
Father,  Son,  and  Holy  Ghost,  as  these  divine  Persons  have 
been  historically  manifested, — the  Son  manifesting  the 
Father,  the  Holy  Spirit  manifesting  the  Father  and  the 
Son,  in  which  successive  manifestations  God's  love,  Christ's 

291 


CREED  AND  CULTUS. 

grace,  and  the  Iloly  Spirit's  communion  are  brought  to  man, 
by  effecting  a  real  atonement  and  union  with  man,  all  this 
leading  to  the  founding  on  earth  of  the  Church,  in  which 
the  sacraments  are  instituted, — Holy  Baptism  as  the  sacra- 
ment of  regeneration,  in  which  the  putting  off  the  old  and 
putting  on  the  new,  of  burial  and  resurrection  w^ith  Christ, 
is  initially  effected,  whilst  this  sacrament  directs  and  leads 
to  the  Holy  Supper  as  the  mystery  and  sanctuary  of  inmost 
union  and  communion  with  Christ,  in  which  we  "  not  only 
embrace  with  a  believing  heart  all  the  sufferings  and  death 
of  Christ,  and  thereby  obtain  the  forgiveness  of  sin  and  life 
eternal;  but  also,  besides  that,  to  become  more  and  more 
united  to  His  sacred  body  by  the  Holy  Ghost,  who  dwells 
both  in  Christ  and  in  us ;  so  that  we,  though  Christ  is  in 
heaven,  and  we  on  earth,  are,  notwithstanding,  flesh  of  His 
flesh,  an<l  bone  of  His  bones,  and  that  we  live  and  are 
governed  forever  by  one  Spirit,  as  members  of  the  same 
body  are  by  one  soul."* 

Christian  doctrine  knows  no  mystery  deeper  than  this  to 
which  it  can  lead.  This  is  its  innermost  centre  ;  and  hence 
the  Catechism  here  reaches  its  climax.  Here  it  finds  the 
turning-point  in  the  work  of  redemption.  All  that  follows 
flows  from  this,  as  all  before  lead  to  it.  Next  is  the  ofiice 
of  the  Keys,  which  exhibit  admission  to  the  Eucharist  and 
exclusion  from  it  as  the  highest  and  most  solemn  power  of 
the  kingly  ofiice  in  the  Church.  All  preceding  the  Holy 
Sacraments  belongs  to  the  prophetic  function,  pointing  to 
them;  all  succeeding  them  is  the  function  of  the  kingly 
office,  ruling  in  the  Church  by  word  and  discipline,  in  the 
conscience  by  the  law,  and  in  the  heart  by  the  high  moni- 
tions of  worship ;  while  in  the  sacraments  themselves,  and 
in  the  Holy  Eucharist,  as  the  last  and  deepest  sacramental 
sanctuary,  the  priestly  function,  as  the  central  rem^edial 
office,  exercises,  as  the  Fathers  would  say,  its  tremendous 
mediation  between  a  holy  God  and  sinful  men,  in  view  of 

*  Heidelberg  Catechism,  Question  76. 
29% 


CREED   AND   CULTUS. 

whioli  the  very  seraphim,  we  may  believe,  in  meek  awe 
and  wonder  exclaim,  "Holy,  holy,  holy!" 

A  worship,  therefore,  which  shall  he  consistent  v/ith  the 
doctrinal  system  of  the  Catechism  must  consciously  refer 
itself  to  this  sacrament  as  its  centre  and  ultimate  bearer. 
As  in  the  Jewish  worship  all  service  met  at  last  in  the 
high-priest,  and  through  his  mediation  poured  its  oblations, 
"in  the  holiest  of  all,"  upon  the  mercy-seat,  which  was  the 
shadow  of  the  atonement,  so  docs  all  truly  Christian 
worship  look  to  this  sacrament,  which  holds  forth  the 
atonement  fulfilled,  and  thus  reaches  Him  acceptably  who 
has  taught  our  faith  to  discern  in  it  His  own  body  and 
blood.  As  to  the  prophetic  element  in  cultus,  the  highest 
preaching  is  that  which  directs  to  this  Christian  altar,  and 
cries,  "Behold  the  Lamb  of  God,  which  taketh  away  the 
sin  of  the  world."  As  to  the  kingly  element  in  cultus, 
that  is  the  most  awful  power  wliicli  excludes  from  the 
altar  sacrament.  And  that  is  the  highest  order  of  inter- 
cessory prayer  which  comes  by  this  mercy-seat,  presses 
through  the  rent  vail  of  the  Saviour's  divine-human  flesh, 
and  presents  itself  in  union  with  His  sacrifice.  That  is 
the  best  penitence  and  confession  which  here  looks  upon 
Him  who  by  sin  has  been  pierced.  That  is  the  highest 
thanksgiving  which  embodies  itself  in  the  Eucharist, — a 
word  which  the  Evangelist  uses  in  connection  with  the 
Holy  Supper, — and  in  which,  with  steady  eye  on  His  aton- 
ing death,  we  consecrate  ourselves,  "  in  soul  and  body,  pro- 
perty and  life,  to  His  most  blessed  service  and  praise." 

Finally,  we  must  not  undervalue  the  significance  of  the 
sacred  power  which  the  Heidelberg  Catechism  is  adapted 
to  exert  upon  religious  iiistinds  and  associaiions.  It  is  most 
sweetly  destitute  of  cold  abstractions.  It  lives, — in  every 
question,  line,  and  word.  It  has  savorly  treasures  for  the 
heart.  It  is  full  of  beauty.  Its  very  language  and  style  is 
warm,  glowing,  even  poetical ;  which  characteristic,  whilst 
it  meets  the  sense  of  the  beautiful,  cultivates  the  mystical 
in  the  soul;  and  thus,  like  the  Bible  itself,  its  truths  lead 

293 


CREED   AND    CULTUS. 


US  up  perpetually  to  the  very  borders  of  mysterious  devo- 
tional inspiration.  Every  earnest  catechumen  knows  that 
it  has  the  power  of  making  all  things  sacred  to  the  heart, 
by  gathering  fragrant  memories  around  itself  and  all  its 
teachings,  and  making  the  catechumenate  period  the  en- 
durius:  source  of  sacred  associations,  solemn  monitions, 
and  gracious  refreshment  for  all  after-life.  It  is  in  its 
whole  nature  and  spirit  adapted  to  provide  for  and  culti- 
vate that  peculiarity  of  the  human  spirit  which  leads  us  to 
associate  thoughts  and  feelings  with  objects  and  things, 
with  instructions  and  warnings,  with  privileges  and  expe- 
riences, with  persons,  places,  and  times. 

A  worship  that  shall  be  consistent  with  it  must  honor, 
secure,  and  perpetuate  for  the  religious  instincts  and  asso- 
ciations this  sacred  power.  Rigid  didactic  Calvinism,  with 
its  preference  for  bare,  unornamented  churches,  with  its 
love  for  an  intellectual,  reflective,  unmystical  worship,  with 
its  anti-festival  spirit,  does  not  provide  for  this  want.  As 
little  is  it  found  in  the  heated  Arminian  conventicle.  That 
theory  of  worship  which  asks  for  naked  churches,  platform 
pulpits,  bare  altars,  organless  choirs,  churches  without 
steeples,  or  steeples  without  bells,  bears  this  defect  in 
cultus  upon  its  ftice.  The  birds  will  not  sing  where  there 
is  no  grove.  The  fruit-tree  is  known  also  by  its  blossoms. 
That  which  is  ever  produced  anew  in  devotional  exercises, 
either  from  reflection  or  emotion,  cannot  inspire  reverence ; 
and  what  does  not  inspire  reverence  cannot  live  sacredly 
in  our  associations,  and  thus  leaves  the  highest  and  most 
beautiful  part  of  our  nature  uncultivated. 

The  true  spirit  of  worship  cannot  long  live  on  originali- 
ties and  generalities,  even  though  these  be  called  spirituali- 
ties. Home  is  location.  As  every  home  must  have  its  old 
way-marks,  its  surroundings  and  belongings,  its  familiar 
scenes  and  things,  its  well-known  rooms  with  pictures  on  the 
wall,  its  ticking  clock  and  chirruping  cricket,  its  weird  moon- 
light through  the  window,  its  patter  of  rain  upon  the  roof, 
its  cradle  and  its  graves,^  so  must  that  home  of  the  heart  in 

294 


CREED  AXD  CULTUS. 

the  CliurcL,  wliicli  is  formed  by  its  cultus,  liave  its  sacred 
scenes  and  thino-s,  around  which  the  relio-ious  home-feelinsc 
may  learn  to  twine  its  hallowed  affections.  The  tendrils 
of  the  heart  must  have  something  to  cling  to ;  and  that  must 
neither  be  devoid  of  mystery  and  the  mystical,  nor  yet 
ever  changing,  ever  moving.  Variety  may  be  the  spice  of 
life,  but  it  is  not  the  spice  of  devotion.  'Nor  is  spice  a  thing 
to  live  on.  It  may  be  pleasant  and  stimulating  to  the  taste, 
but  it  brings  no  permanent  strength  to  the  system. 

There  must  be  in  cultus  a  staff  of  life,  which  presents 
its  steady  support  and  nourishment, — its  solid  doctrines, 
its  holy  sacraments,  its  opening  and  shutting  keys, — its 
creeds,  prayers,  hymns,  and  holy-days, —  its  altars  and 
organs,  its  steeples  and  bells, — in  short,  all  that  is  involved 
in  the  idea  of  sacred  persons,  places,  times,  and  things, 
with  all  that  constitutes  the  distinctive  and  peculiar 
scenery  and  atmosphere  of  the  holy  place  of  Jehovah's 
dwelling.  The  divine  presence  in  the  Church  imparts  to 
all  these  its  own  supernatural  mystery  of  grace, — covers 
them,  each  in  its  degree  and  kind,  with  the  soft  and  sacred 
aureola  of  its  glory,  and  imbues  them  with  something  of 
its  own  heavenly  nature.  This  is  their  consecration.  This 
creates  the  mysteriously  sacred  scenery  and  atmosi^here 
which,  under  the  Holy  Spirit  and  by  His  efficacious  work- 
ing, constitutes  for  our  worship  its  mystical  sustaining  ele- 
ment. This  touches  the  heart,  and  through  the  heart 
imbeds  itself  in  the  memory,  and  through  the  memory  lives 
in  the  associations,  and  is  for  the  spirit  a  heavenly  presence 
and  a  perpetual  benediction. 

295 


THE  GENIUS  AND  MISSION 


GERMAN  REFORMED  CHURCH, 

IN  RELATION  TO  THE  LUTHERAN  CHURCH  AND  TO  THOSE  BRANCHES 
OF  THE  REFORMED  CHURCH  WHICH  ARE  NOT  GERMAN. 


By  rev.  prof.  THEODORE  APPEL,  A.M. 

LANCASTER,  PA. 


THE  GENIUS  AND  MISSION 


GERMAN  REFORMED  CHURCH, 

IN  RELATION  TO  THE  LUTHERAN  CHURCH  AND  TO  THOSE  BRANCHES 
OF  THE  REFORMED  CHURCH  WHICH  ARE  NOT  GERMAN. 

^g  g£&.  |rof.  (Tljfiobore  §.pgcl,  gi.  IT.,  'gmxcmkt,  |a. 

"Whilst  the  present  occasion  should  be  one  of  joy  and 
rejoichig,  it  should,  at  the  same  time,  be  one  of  profit  and 
edification  throughout  the  church.  To  celebrate,  as  we 
should,  the  formation  of  the  Catechism,  requires  of  us  to 
lay  aside  local  prejudices  and  prepossessions;  to  pass  over 
centuries,  and  to  commune  with  the  good  and  great  of 
other  days ;  to  enter  into  their  spirit,  and  to  breathe  in  the 
atmosphere  in  which  they  lived  and  died  for  the  cause  of 
Christ ;  in  a  word,  to  sit  at  their  feet  and  learn  of  them  how 
to  believe  and  receive,  how  to  work  and  how  to  pray.  To 
strengthen  and  confirm  this  communion  with  the  saints  of 
other  times,  to  awaken  in  our  minds  the  consciousness  of  an 
historical  connection  with  the  past,  and  thus  to  come  into 
union  with  the  stream  of  living  Church-tradition,  must, 
under  the  blessing  of  God,  tend  to  quicken  and  refresh  the 
sensibilities  of  our  church  in  a  high  degree,  and  to  intro- 
duce us  more  fully  into  the  communion  of  saints,  and,  as  a 
consequence,  into  communion  with  Christ  and  the  Holy 
Spirit.  On  this  festival  occasion  we  are  called  as  a  deno- 
mination to  make  a  pilgrimage  to  the  birthplace  of  the 
church  in  the  fatherland,  and  to  commune  with  those  who 
took  an  active  part  in  laying  the  foundations  of  that  struc- 

299 


THE    GENIUS   AND    MISSION   01 

ture  in  which  we  now  find  our  spiritual  home.  Our  pil- 
grimage takes  us  back  to  the  classic  period  of  the  Reforma- 
tion, and  places  us  in  the  very  midst  of  those  religious  con- 
vulsions, which  changed  the  current  of  history  and  stamped 
upon  the  modern  era  its  distinguishing  character.  The 
great  battle  between  German  and  Latin  Christianity  had 
been  fought ;  the  separation  between  the  modern  and  the 
medieval  church  had  been  accomplished ;  the  rent  in  the 
Saviour's  body,  owing  to  human  weakness  and  folly,  could 
not  be  avoided ;  the  Latin  Church  was  aroused  from  the 
fatal  lethargy  into  which  she  had  fallen,  and  called  to  watch 
and  strengthen  the  things  that  remained,  which  were  ready 
to  die ;  whilst  the  Church  of  the  Reformation,  with  youth- 
ful energy  and  enthusiasm,  was  just  entering  upon  its 
career  and  preparing  for  its  own  specific  work  in  the 
kingdom  of  God.  Zwingli,  Luther,  and  Melanchthon  had 
fallen  asleep  in  Jesus ;  whilst  Calvin,  who  also  belonged  to 
the  heroic  period,  was  fast  approaching  the  end  of  his 
course,  and,  as  the  brightest  luminary  in  the  spiritual  fir- 
mament, continued  to  shed  a  brilliant  light  over  Europe. 
The  time  in  which  the  Heidelberg  Catechism  took  its  rise, 
A.  D.  1563,  was  a  period  not  so  much  of  negative  protesta- 
tion against  errors  and  abuses  that  had  crept  into  the 
Church,  as  of  positive  reformation  and  evangelization 
within  its  pale.  The  results  of  the  great  conflict  had  be- 
come an  actual  possession,  and  it  now  became  an  object 
of  concern  to  preserve  and  transmit  them  intact  to  the 
generations  following.  The  Protestant  principle,  in  its 
strength  and  weakness,  had  fully  been  unfolded,  and  the 
Church,  conscious  of  itself  and  of  its  mission,  was  prepared 
to  express  in  language  and  thought  a  proper  sense  of  her 
own  contents.  Thirty-three  years  had  elapsed  from  the 
time  that  the  first  Protestant  confession  had  been  made 
at  Augsburg,  a  period  which,  as  Schiller,  the  poet  and 
historian,  has  remarked,  was  too  early  for  a  full  and 
complete  expression  of  the  evangelical  faith.  Subse- 
quent  confessions,   unfortunately    for    the    unity  of    the 

300 


THE   GERMAN    REFORMED    CHURCH. 

Church,  were  called  for,  which,  though  presenting  an 
appearance  of  contradiction  and  antagonism  toward  each 
other,  were,  as  essential  parts  of  a  general  whole,  neces- 
sary to  present  in  its  completeness  the  entire  Protestant 
idea.  The  Heidelberg  Catechism  grew  out  of  such  a 
necessity,  and  received  from  it  a  distinct  work  to  perform 
in  the  general  movement  of  the  Church  during  the  modern 
period. 

The  relation  of  the  Catechism  to  the  Church  may  be 
viewed  under  two  aspects.  In  the  first  place,  it  may  be  re- 
garded as  the  proper  expression  of  the  life  of  the  Church. 
This  is  the  case,  generally,  with  symbols  of  this  kind. 
They  originate  in  a  period  of  earnest  discussion,  when  as 
yet  opinion  is  fluctuating  and  unsettled,  and  truth  and 
error,  with  more  or  less  of  disorder  and  confusion,  are 
struggling  for  the  victory;  but  such  periods  cannot  con- 
tinue indefinifely:  the  elements  of  truth,  separating  them- 
selves from  the  errors  still  clinging  to  them,  seek  to  occupy 
their  proper  relation  to  each  other,  and,  by  a  necessary  law, 
embody  themselves  in  some  order  or  system.  In  this  way 
we  obtain  catechisms  and  confessions  of  faith.  They  em- 
body in  an  outward  form  the  best  life  of  the  Church,  with 
its  peculiar  character  and  tendencies.  But,  in  the  second 
place,  they  become  a  source  of  life  and  power  to  the 
Church,  causing  it  to  throw  off  foreign  and  incongruous 
elements,  defining  its  general  characteristics,  and  impress- 
ing upon  it  a  peculiar  stamp  of  piety.  By  studying  the 
Catechism,  consequently,  we  may  learn  what  the  spirit  of 
the  Church  is,  or,  by  making  ourselves  acquainted  with  the 
history  and  spirit  of  the  Church,  we  may  arrive  at  a  correct 
knowledge  of  the  Catechism.  They  thus  mutually  throw 
light  upon  each  other.  On  the  present  occasion  we  shall 
endeavor  to  exhibit  the  spirit  of  our  own  church  as  it  has 
impressed  itself  on  the  page  of  history.  It  is,  indeed, 
impossible  to  arrive  at  a  full  and  satisfactory  understanding 
of  the  Catechism  apart  from  the  history,  the  church-life, 
and  relations,  in  which  it  stands.    Without,  therefore,  re- 

301 


THE   GENIUS   AND   MISSION   OF 

ferring  to  it  directly  or  in  detail,  we  hope  our  contribution 
to  this  festal  occasion  may  nevertheless  tend  in  some  de- 
gree to  throw  light  upon  its  spirit  and  life. 

Upon  the  general  relation  of  our  own  church  to  the 
Church  of  Rome,  we  do  not  propose  here  to  enter  in  detail. 
Nor  is  it  necessary,  in  order  to  show  its  peculiar  life  and 
spirit.  It  is  related  to  that  church  through  the  entire 
Protestant  body,  further  removed  in  its  spirit  and  animus 
than  the  Lutheran,  on  the  one  side,  and  not  so  far  as  other 
branches  of  the  Reformed  Church,  on  the  other.  The 
Protestant  principle  has  diiferent  grades  and  degrees  of 
intensity,  from  its  just  and  normal  use  in  protesting  against 
palpable  errors  and  abuses  and  unauthorized  assumptions 
of  authority,  to  the  empt}''  negations  of  rationalism  and  in- 
fidelity, in  which  it  is  shorn  of  all  religious  spirit  and  is 
simply  a  satanic  caricature  of  the  deeply  earnest  religious 
protest  of  the  sixteenth  century.  In  fhe  Reformed 
churches  it  was  carried  to  the  highest  degree  of  tension, 
consistent  with  its  legitimate  use, — in  some  churches,  of 
course,  more  so  than  in  others ;  in  our  own,  as  the  most 
closely  related  to  the  Lutheran,  not  so  much  so  as  in  the 
ease  of  others.  As  a  religious  principle,  one  proceeding 
from  a  deeply-moved  religious  consciousness,  in  harmony 
with  the  word  of  God,  it  admits  of  no  further  extension, 
without  destruction  to  the  religious  interests  which  origin- 
ally called  it  forth.  What  with  many  is  regarded  as  Pro- 
testantism is  simply  a  negation  of  all  church-authority  and 
religious  restraint,  and  is  nothing  better  than  infidelity, 
which  carries  its  negations  to  the  denial  of  all  revelation. 
The  Reformed  churches,  having  made  a  more  free  use  of 
the  principle  of  protest,  separated  themselves  to  a  larger  ex- 
tent from  Roman  Catholic  tradition,  but  at  the  same  time 
they  came  nearer  the  regions  of  infidelity  and  unbelief, 
than  their  Lutheran  brethren, — a  fact  which  it  is  well  that 
we  should  bear  in  mind  in  considering  their  proper  work 
and  mission.  A  similar  progress  may  be  observed  as  it 
respects  the  principle  of  Reform  as  it  lives  and  is  active  in 


THE   GERMAN   REFORMED   CHURCH. 

tlie  Protestant  communion.  We  observe  here  again,  on 
the  Reformed  side,  an  intensity  in  its  application  which 
does  not  exist  in  the  sister-church,  which,  to  the  great  ad- 
vantage of  Protestantism,  retained  much  more  of  Latin 
tradition  in  its  purer  and  better  form ;  and  it  is,  perhaps, 
not  at  all  something  incidental  that  the  term  Reformed 
came  to  be  applied  almost  exclusively  to  one  side  of  the 
Reformation, — to  those  bodies  which,  in  a  more  emphatic 
sense,  were  Reformed  in  spirit  and  tendency.  A  similar 
remark  may  be  made  as  it  regards  the  use  of  the  term 
Evangelical,  which  adheres  to  the  Protestant  Church  as 
such,  but  which  has  a  much  stronger  affinity  for  the 
Lutheran  than  any  other  Protestant  body.  As  originally 
used,  it  was  intended  to  express  the  free,  joyous.  Christian 
consciousness  of  Protestantism,  as  mediated  and  set  free 
by  the  gospel  from  the  Jewish  legalism  which  existed  in 
the  Church  of  Rome.  When  the  Reformation  first  came 
liome  to  the  hearts  and  consciences  of  men,  as  salvation  by 
pure  grace,  all  alike  rejoiced  in  the  gospel,  in  their  freedom 
from  the  curse  of  the  law,  and  in  their  nearness  of  access 
to  the  throne  of  grace,  and  claimed  this  freedom  as  a  com- 
mon inheritance.  But  Lutheranism  clung  to  it  more  in- 
tensely than  the  Reformed,  and  allowed  its  reformatory 
tendencies  to  divert  its  attention  less  from  this,  its  first  ac- 
quisition, than  in  the  other  church,  so  that,  as  a  conse- 
quence, it  may  have  less  felt  the  magnitude  and  extent  of 
the  great  Protestant  call  to  go  in  and  possess  the  land.  In 
this  way,  we  may  again  account  for  the  more  frequent  use 
of  the  term  Evangelical  in  a  Lutheran  than  in  a  Reformed 
connection.  The  German  Reformed  Church,  as  closely 
allied  to  the  Lutheran,  and  enjoying  in  common  with  it 
much  of  the  fervor,  depth,  geniality,  and  freedom  of  Ger- 
man Christianity,  still  retains  the  epithet  Evangelical  in  the 
fatherland ;  whereas  in  other  Reformed  churches  its  original 
distinctive  use  has  in  a  great  measure  been  forgotten :  in 
its  current  use  at  present  in  this  country,  it  is  intended  to 
express  an  antagonism  to  prelacy  and  high-churchism. 

303 


THE   GENIUS  AND   MISSION   OF 

The  peculiar  spirit  and  tendency,  however,  of  the  Re- 
formed Church,  and  of  our  own  in  particular,  developed 
itself  to  a  great  extent  in  antagonism  with  the  Lutheran 
Church,  and  can  be  best  understood  by  viewing  it  in  con- 
nection with  that  body.  The  old  division  of  Protestantism 
into  two  grand  divisions,  embracing  the  Lutheran  and  the 
Reformed,  the  latter  including  all  those  originally  Pro- 
testant churches,  which  were  not  distinctively  Lutheran, 
is  based  on  a  correct  principle ;  for  the  latter,  though  mani- 
festing great  variety  and  freedom  in  their  development,  in 
their  confessions,  their  worship  and  piety,  nevertheless  ex- 
hibit a  marked  similarity  of  features,  indicative  of  a  com- 
mon origin,  and  stand  out  in  striking  antithesis  at  almost 
every  point  to  the  Lutheran  Confession.  This  distinction 
has  been  almost  lost  sight  of  in  this  country,  and  the  more 
general  opinion,  we  presume,  is,  that  Lutheranism  is  simply 
a  co-ordinate  branch  of  Protestantism,  on  a  level  with 
others,  and  counting  no  more  than  any  other  in  particular. 
But  this  is  an  historical  error.  It  makes  up  fully  one-half 
of  Protestantism,  with  its  own  distinctive  character,  its  im- 
mense vaults  of  theological  literature,  and  its  own  distinct- 
ive work  in  the  kingdom  of  God.  It  does  not,  therefore, 
stand  exactly  on  a  level  with  any  single  Reformed  denomi- 
nation, but  rather  over  against  them  all,  taken  as  a  whole, — 
at  particular  times,  in  a  position  of  uncompromising  an- 
tagonism, but,  according  to  its  best  representatives,  in  a 
position  of  friendly  antithesis,  as  the  necessary  complement 
of  the  Reformed  Church,  the  other  half  of  the  same  Pro- 
testant movement. 

Accordingly,  we  shall  proceed  to  consider  the  spirit  and 
tendency  of  the  Reformed  Church  generally,  as  it  deve- 
loped itself  in  antagonism  or  friendly  antithesis  with  the 
Lutheran  Church,  and,  in  the  next  place,  show  the  dis- 
tinctive character,  which  our  own  branch  of  the  Reformed 
Church  assumed  in  connection  with  other  Reformed  bodies. 
It  will  then  appear  that  it  has  an  historical  necessity  and 
an  historical  mission. 

304 


THE   GERMAN   REFORMED   CHURCH. 

Various  attempts  have  been  made  to  comprehend  in  a 
single  fundamental  formula  all  tlie  distinguishing  charac- 
teristics of  the  Reformed  Church, — to  find  some  general 
principle  from  which  its  peculiar  life,  doctrine,  and  practice 
have  been  derived.  Had  this  been  discovered,  and  been 
clearly  stated,  the  task  assigned  to  us  would  have  bceu 
comparatively  an  easy  one.  Then,  as  in  the  case  of  the 
exact  sciences,  the  entire  development  of  the  church  might 
be  represented,  in  its  unity  and  diversity,  as  a  harmonious 
whole,  derived  from  its  life-giving  principle.  But  it  is  not 
generally  admitted  that  this  has  been  accomplished  in  a 
satisfactory  manner  by  any  of  the  distinguished  theologians, 
who  have  given  the  subject  earnest  study  and  attention. 
These  efforts,  however,  that  have  been  made  to  find  some 
general  thought  or  idea  out  of  which  the  church  took  its 
rise,  have  resulted  in  bringing  to  light  a  number  of  very 
important  points  of  difi'erence  between  the  two  great 
branches  of  the  Protestant  family,  more  or  less  funda- 
mental in  their  character,  and  of  great  importance  to  a 
correct  understanding  of  the  subject  under  consideration. 
All  of  these  have  their  value,  contain  more  or  less  truth  in 
them,  and,  when  combined,  contribute  materially  in  bring- 
ing into  a  clear  light  the  peculiar  life  and  genius  of  the 
Reformed  Church  as  a  whole.  By  proceeding  in  the  course 
thus  indicated,  we  will  be  under  the  necessity  of  adopting 
the  analytic  instead  of  the  synthetic  method ;  but  we  hope 
it  will  no  less  certainly  lead  us  to  the  inmost  seat  of  life  in 
the  church,  or,  at  least,  put  us  in  a  position,  in  which  we 
may  behold  the  working  of  that  spirit  which  has  given  life 
and  vitality  to  the  Reformed  Church  for  the  last  three  hun- 
dred years. 

Of  course,  in  adverting  to  the  points  of  difference  be- 
tween the  two  churches,  we  can  in  this  place  bring  forward 
only  such  as  are  of  a  general  or  fundamental  character. 
To  produce  all  of  them,  as  they  show  themselves  in  the 
minutiai  of  theology  and  practical  life,  would  require  a 
volume;   and  we  can  only  refer  our   readers  to   works 

305 


THE   GENIUS    AND   MISSION   OF 

on  Comparative  Dogmatics,  for  further  information  on  the 
subject.* 

One  of  the  first  points  of  difference,  which  manifested 
itself,  leading  to  a  division  in  the  Protestant  body,  re- 
vealed itself  in  the  different  relative  position  of  Bcason 
in  the  interpretation  of  the  word  of  God.  Both  churches 
based  themselves  on  the  supremacy  of  the  Scriptures,  as 
the  source  and  normal  authority  of  all  truth  pertaining  to 
salvation.  But,  starting  out  on  the  same  general  principle, 
they  soon  discovered  that  they  arrived  at  different  results 
in  their  expositions  of  the  Scripture.  The  Lutherans  main- 
tained that  the  Reformed  made  too  free  a  use  of  reason, 
bringing  down  even  its  deepest  mysteries  to  the  compre- 
hension of  the  mere  understanding;  whilst  the  Reformed 
justified  themselves  on  the  ground,  that  it  is  indispensable, 
as  an  instrumental  guide,  in  arriving  at  the  true  sense  of  the 
word  of  God,  and  insinuated,  on  the  other  hand,  that  their 
Lutheran  brethren  allowed  too  much  latitude  for  mystery, 
as  it  was  employed  in  the  old  church.  But  it  is  plain  to 
any  one  who  has  read  the  doctrinal  controversies  of  the 
Reformation-period,  that  there  is  an  element  of  truth 
on  both  sides  in  these  mutual  recriminations.  Zwingli, 
breathing  the  free,  bracing  atmosphere  of  his  Alpine  home, 
could  without  difficulty  set  aside  all  mysteries  that  came 
in  conflict  with  the  results  of  his  own  transparent  think- 
ing; Luther,  coming  up  out  of  great  mental  tribulation, 
bearing  the  marks  of  the  severe  discipline  through  which 
he  had  passed,  still  felt  the  power  of  authority,  bowed  reve- 
rently to  the  truth  as  it  was  revealed  to  him,  and  joyfully 
embraced  it,  whether  it  squared  with  the  conclusions  of  his 
understanding  or  not.  In  these  circumstances,  it  were 
strange  if  their  followers  should  not  imbibe  their  spirit.   It 


*  As  it  regards  the  difference  between  the  doctrines  of  the  Lutheran  and 
Reformed  Church,  Die  Vergleichende  Darstellung  des  Lutherischen  und  Reformir- 
ten  Lehrbegriffs  von  Dr.  Sckneckenburger,  is  admirable  in  tone  and  execution. 
So  also  Dr.  Ebrard's  Dogmatik. 
306 


THE   GERMAN   REFORMED   CHURCH. 

iSj  towever,  equall}'  plain,  wheu  we  consider  the  immense 
accessions  which  have  been  made  to  theology  by  the 
Lutherans,  that  they  cannot  be  justly  charged  with  the 
mistake  of  not  having  made  a  sufficiently  free  use  of  rea- 
son in  the  interpretation  of  the  Bible.  So,  too,  on  the 
other  hand,  it  would  also  be  unjust  to  say  that  the  Re- 
formed Church,  by  its  too  free  use  of  reason  and  common 
sense  in  theology,  is  chargeable  with  all  the  rationalism 
that  has  developed  itself  side  by  side  with  the  progress  of 
Protestant  theology.  Its  most  learned  and  powerful  as- 
saults against  Christianity  and  the  Bible  have  been  made 
in  the  bosom  of  the  Lutheran  body,  where  also  they  have 
been  successfully  resisted  and  broken. 

In  close  connection  with  the  foregoing,  the  two  churches 
soon  experienced  an  antagonism  as  it  regards  the  proper 
use  of  Tradition.  Here,  again,  the  contestants  charged 
each  other  with  making  too  much  or  too  little  use  of  it  in 
their  faith  and  practice.  It  is  asserted  that  the  Reformed 
rejected  all  traditions  that  were  not  based  on  the  Bible; 
whilst  the  Lutherans  rejected  only  those  which  were  con- 
trary to  the  word  of  God,  retaining,  therefore,  many  which 
were  not  opposed  to  it  in  spirit.  This  distinction  is 
claimed  as  true  without  any  limitation  by  D'Aubigne, 
though  he  speaks  of  Reformed  traditions,  which  he  would 
strenuously  retain.  It  is  no  doubt  true  that  tradition,  all 
along,  had  more  weight  on  the  Lutheran  than  on  the  Re- 
formed side.  Ranke,  in  his  profound  History  of  the  Re- 
formation, says,  "  Lutheran  doctrine  is  only  the  last  form 
of  Latin  Christianity,  the  last  link  in  the  chain  of  "West- 
ern church-tradition,  spiritualized  and  purified  by  being 
brought  once  more  in  contact  with  the  Scriptures ;  whilst 
the  Reformed,  as  drawn  directly  from  the  Scriptures,  cha- 
racteristically breaks  with  tradition."  But  it  would  not 
be  historically  true  to  assert  that  the  Reformed  Church,  at 
least  in  the  beginning,  broke  ofif  suddenly  and  violently 
from  all  connection  with  the  life  and  tradition  of  the  old 
church.      This  would  have   rendered  it  a  purely  radical 

307 


THE   GENIUS   AND    MISSION   OF 


body,  with  no  historical  basis  to  rest  upon,  and  its  disso- 
lution must  have  been  an  historical  necessity  long  ago. 
Equally  with  the  sister-church  it  retained  the  decisions 
of  the  oecumenical  councils ;  and  its  theologians,  including 
Cahdn  himself,  made  a  diligent  use  of  the  church-fathers, 
especially  Augustine,  in  the  reconstruction  of  the  theo- 
logy of  the  Church.  Beza,  in  his  disputation  with  the 
Catholic  clergy  at  the  convent  of  Poissy,  1563,  after  dis- 
claiming all  hostility  to  the  episcopacy  as  such,  says,  "  Our 
desire  is  to  restore  the  broken-down  walls  of  Jerusalem,  to 
build  up  again  the  spiritual  temple.  We  cherish  no  other 
wish  but  to  restore  the  outward  form  of  the  Church  again 
in  its  original  purity  and  beauty,  as  it  was  in  the  days  of 
the  apostles.  As  it  regards  the  additions  which  have  been 
made  since  then,  whilst  every  thing  superstitious  and  con- 
trary to  the  word  of  God  must  be  abolished,  whatever  else, 
which,  after  a  careful  examination  of  the  ancient  canons 
and  the  authority  of  the  church-fathers,  is  found  to  be  of 
more  real  service  to  the  pious  and  to  the  edification  of  the 
Church,  should  be  retained,  and,  in  God's  name,  observed." 
This,  as  well  as  the  preceding  distinction,  shows  that,  as 
a  general  thing,  the  Reformed  as  compared  with  the  Lu- 
theran brethren  are  more  biblical,  are  more  strict  con- 
structionists of  the  Bible;  but  it  does  not  explain  the 
diversity  of  excgetical  results,  which,  after  all,  was  the 
real  source  of  irritation  between  the  contending  parties. 
It  must,  therefore,  be  sought  elsewhere,  in  some  deeper 
source,  in  the  religious  consciousness,  in  the  spirit  and 
animus  of  the  two  communions.  Where  tradition  con- 
firms the  results  of  Reformed  thinking,  its  service  and  value 
have  been  always  freely  acknowledged;  whilst  reason,  on 
the  other  side,  has  been  called  in  just  as  freely  where  it  has 
off"ered  itself  as  an  auxiliary  in  the  support  of  any  particular 
doctrine.  Still  it  must  be  admitted  that  the  historical  con- 
tinuity which  exists  between  Catholic  and  Protestant  Chris- 
tianity starts  with  the  Lutheran  Church,  which,  on  many 
accounts,  is  to  it  a  source  of  strength  and  not  reproach, 


308 


THE   GERMAN  REFORMED   CHURCH. 

and  that  it  is  carried  forward  by  the  Reformed  at  a  more 
distant  point. 

Another  point  of  difference  has  reference  to  the  office 
of  the  Church  in  the  salvation  of  the  soul.  It  is  said  that 
the  Lutheran  comes  to  Christ  through  the  Church,  whilst 
the  Reformed  comes  to  Christ  directly,  and  then  to  the 
Church.  This  is  regarded  by  D'Aubigne  with  much  favor, 
and  w^ithout  any  word  of  caution  or  exception,  as  a  real 
difference  between  the  churches.*  Like  all  other  formulas, 
however,  which  seek  to  comprehend  life  and  spirit  in  a 
brief,  witty,  striking  sentence,  it  contains  only  an  element 
of  truth,  but  falls  far  short  of  the  whole  truth.  The  Lu- 
theran Confession  is  more  churchly  than  the  Reformed, 
if  we  except  the  Church  of  England,  which,  with  its 
reverence  for  antiquity  and  churchly  authorit}^,  bears  in  its 
lineaments  the  marks  of  its  Reformed  origin.  The  office 
of  the  ministry  occupies,  relatively,  in  the  congregation  a 
much  higher  position,  and  the  separation  between  the 
clergy  and  the  laity  is  much  greater,  in  Lutheran  than  in 
Reformed  churches.  An  emphasis  is  also  placed  on  the 
sacraments  and  the  official  acts  of  the  ministry,  which 
does  not  exist  on  the  Reformed  side, — ^with  the  single  ex- 
ception referred  to,  in  the  Episcopal  Church  of  England 
and  this  country.  On  the  other  hand,  in  Reformed 
churches  there  is  no  such  diffi^rence  between  the  priest- 
hood of  the  pastor  and  that  of  the  people,  and  the  Church 
does  not  exert  such  an  immediate  power  and  influence 
upon  the  individual  believer.  In  strictly  Calvinistic  con- 
gregations more  faith  is  placed  in  the  divine  decree  than 
in  the  efficacy  of  the  sacraments  or  the  communion  of 
saints.  As  in  the  sister-communion  there  is  a  tendency  to 
rely  on  the  mere  outward  connection  with  the  Church  for 
salvation,  so,  on  the  other  side  the  tendency  is  ever  mani- 
festing itself  either  to  set  aside  the  Church  altogether,  or 
to  overlook  its  educational,  instrumental  agency  in  bring- 


*  See  Lis  article  on  Lutheranism  and  the  Reform. 

309 


THE   GENIUS   AND   MISSION   OF 

ing  tlie  soul  to  Christ.     In  many  cases  the  specific  virtue 
of  tlie  sacraments  and  tlie  means  of  grace  is  professedly 
ignored,  and  the  unbaptized  and  unconfirmed  penitent  is 
directed  to  go  immediately  to  Christ,  and  to  give  himself  no 
further  trouble  as  it  respects  any  established  order  in  the 
way  of  salvation.     But  neither  of  these  tendencies  is  justi- 
fied by  the  spirit  or  life  of  pure  and  genuine  Protestantism, 
under  either  of  its  aspects.     It  is  not  true  that  the  Re- 
formed, when  true  to  his  original  stand-point,  seeks  Christ 
in  a  purely  direct  and  independent  way,  on  the  outside  of 
the  divinely  established  order.     Standing  in  freer  relation 
to  the  Church,  and  regarding  more  sensibly  his  responsi- 
bility as  an  individuaron  account  of  this  enlargement  of 
his  freedom,  he  may  feel  a  stronger  impulse  to  exert  him- 
self, in  working  out  the  salvation  of  his  soul  with  fear  and 
trembling;  but  it  is  not  a  purely  Reformed  doctrine— cer- 
tainly not  a  true  practice— to  seek  salvation  in  any  other 
way,  except  in  accordance  with  God's  own  appointment,  in 
the  use  of  divinely  appointed  means  of  grace.    As  it  regards 
the  ofiice  of  the  Church,  as  a  divine  institute,  in  which  the 
soul  is  brought  into  communion  with  Christ  and  prepared 
for  heaven,*  there  is  no  essential  difference  between  the 
two  churches;  but  in  their  practical  life  this  difterence  is 
manifest,  and  points  us  back  again  to  some  cause  in  their 

internal  life. 

Another  characteristic  difference  between  the  two 
churches  is  found  in  the  different  degrees  of  emphasis 
which  they  place  on  Grace  and  the  Law.  With  Luther,  the 
grace  of  the  gospel  was  truly  the  pearl  of  great  price, 
which,  when  once  found,  became  the  absorbing  object  of 


*  It  is  well  known  that  Calvin  makes  use  of  the  strongest  language  in 
regard  to  the  necessity  of  the  Church.  She  is  our  mother.  "There  is  no 
other  entrance  into  life  unless  we  are  conceived  hy  her,  born  of  her,  nour- 
ished at  her  breast,  and  continually  preserved  under  her  care  till  we  are 
divested  of  this  mortal  &eah." -Institutes,  book  4,  chap.  i.  Many  in  our  days 
would  regard  this  view  of  the  Church  as  an  excrescence  in  his  theological 
system  which  it  has  fully  outlived. 


310 


THE    GERMAN   REFORMED   CHURCH. 

his  contemplation  and  joy.  It  was  the  balm  of  Gilead  to 
his  soul,  and  a  certain  cure  for  the  maladies  that  afflict  the 
race.  With  him  the  law  was  the  stern,  austere  school- 
master which  had  brought  him  to  Christ,  but  which  might 
now  be  discarded,  except  as  the  remains  of  sin  in  his  heart 
might  tempt  him  to  wander  as  a  truant  from  the  school 
of  Christ.  He  made  use  of  language,  at  times,  in  regard  to 
the  law,  which  would  not  now  be  regarded  as  scriptural  in 
orthodox  society,  and  he  subsequently  felt  himself  bound  to 
soften  it  down  and  to  modify  it  considerably.  The  posture 
of  his  own  mind,  with  reference  to  the  divine  law,  became 
the  prevalent  one  in  the  Lutheran  Church,  so  that  even  in 
the  Form  of  Concord,  it  has  only  a  negative  use  in  refer- 
ence to  the  regenerated,  only  as  it  is  needed  to  reprove 
them  of  their  sins.  It  is  urged  that  the  Lutheran  view  is 
strictly  evangelical,  that  it  is  more  genial  and  profound 
than  the  view  which  is  sometimes  taken  of  it  among  the 
Reformed,  and  that  it  served  powerfully  to  cut  up  by  the 
roots  all  Jewish  legalism, — which  is  no  doubt  true;  but, 
on  the  other  hand,  it  must  be  acknowledged  that  it  was 
not  sufficiently  guarded  to  close  the  door  against  Anti- 
nomian  tendencies,  which  soon  made  their  appearance  in 
the  Church,  and  based  themselves  on  Luther's  word. 

The  Reformed,  on  the  other  side,  whilst  they  also  laid 
stress  on  grace  as  the  weightier  matter,  regarded  the  law 
of  God  in  close  connection  with  it,  not  as  something  that 
had  passed  away  with  the  regenerate,  but  as  something  yet 
to  be  fulfilled, — as  something  positive,  binding  the  heart 
and  conscience  of  the  believer;  not  indeed  as  a  Jewish 
burden,  but  as  the  divine  will  freely  operating  on  the 
human,  and  imparting  to  it  strength  and  vitality,  as  a  lamp 
to  his  feet  and  a  light  to  his  path.  In  Luther's  Cate- 
chism, the  ten  commandments  are  placed  before  faith  and 
the  Creed;  whilst  in  the  Heidelberg,  they  follow  after,  and 
obedience  to  them  is  regarded  as  a  part  of  that  gratitude 
which  is  due  to  God  for  redemption.  The  result  of  this 
emphasis  placed  on  the  moral  law  in  the  Reformed  con- 

311 


THE   GENIUS   AND    MISSION   OF 

sciousness  is  manifest  tliroughout  the  entire  development 
of  the  church,  impressing  upon  it — particularly  in  the 
hands  of  Calvin — a  characteristically  legal  element,  which 
has  given  its  sterner  piety  a  strong  resemblance  to  that 
of  the  Catholic  Church,  though  proceeding  from  an 
entirely  different  principle.  Lutheran  piety  is  quiet,  calm, 
contemplative,  mystical,  absorbed  in  the  contemplation  of 
the  mysteries  of  the  kingdom  of  God ;  whilst  the  Reformed 
is  restless,  active,  ever  on  the  alert,  and  impelled  forward 
by  the  spur  of  an  unseen  power.  In  the  practice  of  piety,  it 
inclines  to  the  somewhat  one-sided  rule  proposed  by  one  of 
its  practical  writers :— "  We  should  live  as  if  there  were  no 
gospel,  and  die  as  if  there  were  no  law.  In  life  we  should 
work  as  if  no  one  but  Moses  had  the  command  over  us." 
In  the  congregation  all  the  members  must  be  subject  to 
wholesome  rules  and  regulations,  and  where  order  is  vio- 
lated discipline  must  be  exercised, — and,  as  we  know, 
sometimes  in  a  stern,  Jewish  sense.  The  congregation, 
again,  with  the  pastor,  are  subject  to  the  Classis  or  Pres- 
bytery, and  this,  again,  to  the  Synod.  As  the  individual 
and  the  Church  must  conform  themselves  to  the  divine 
law,  so  also  must  the  State  in  Reformed  countries;  and, 
as  history  teaches  us,  so  earnestly  is  this  insisted  on  that 
disobedience  to  the  law  of  God,  on  the  part  of  civil 
rulers,  is  disloyalty,  and  must  be  renounced  by  a  voluntary 
act,  or  involuntarily,  by  revolution  or  a  change  of  govern- 
ment. 

This  legal  element  in  the  Reformed  faith,  if  we  may 
call  it  so,  is  no  doubt  one  of  the  chief  blessings  involved 
in  the  Reformed  faith;  though,  at  times,  when  the  positive 
Christianity  underlying  it  has  evaporated,  it  runs  out  into 
mechanical  formalism  or  dry  legalism,  the  sin  which  it 
rebukes  in  the  Catholic  Church.  It  tends  to  purify  the 
Church,  and,  with  its  evangelic  spirit,  the  moral  atmosphere 
of  society.  In  the  greater  freedom  and  latitude,  which 
prevail  in  the  Reformed  Church,  as  compared  with  the 
Catholic  and  Lutheran,  it  is  an  indispensable  curb  to  the 

312 


THE    GERMAN    REFORMED    CHURCH. 

arbitrariness  of  opinion  and  the  general  licentiousness  of 
manners,  which  must  otherwise  prevail;  and  as  it  is,  more- 
over, one  that  is  self-imposed,  growing  out  of  a  strictly 
Christian  consciousness,  it  stands  in  vital  connection  with 
the  freedom  of  the  gospel,  its  necessary  condition  or  com- 
plement. No  one,  perhaps,  better  understood  the  danger 
to  which  the  Reformed  Church  was  exposed  on  account 
of  its  greater  independence  of  the  Christianity  of  the  pre- 
vious ages  than  Calvin  himself,  and  no  one  addressed  him- 
self with  such  untiring  zeal  to  tlie  maintenance  of  law  and 
order,  in  Church  and  State,  against  the  infidel  and  radical 
tendencies  of  the  times.  A  lawyer  by  profession,  and  of  a 
Romanic  nation  by  birth,  he  was  just  the  instnmient 
selected  by  Providence  to  give  a  decided  character  in  this 
respect  to  the  Reformed  Church,  and  indeed,  we  may  say, 
to  the  entire  Protestant  movement.  As  a  Protestant  law- 
giver he  has  exerted  a  wider  and  more  beneficent  influ- 
ence on  history,  than  he  has  by  the  theological  tenets 
called  by  his  name.  Apart  from  the  legal  element,  wliich 
he  impressed  on  the  Reformed  Church,  it  must  have 
become  helplessly  radical  in  its  tendencies,  and,  sooner 
or  later,  have  fallen  into  a  hopeless,  discordant,  chaotic 
mass.  As  it  is,  with  its  freer  spirit,  bounded  at  every 
point  by  the  presence  of  law,  it  has,  when  fully  organized, 
developed  a  talent  for  organization  and  an  efliciency'  for 
action,  which  have  left  their  impression  wherever  its  influ- 
ence has  been  felt,  whether  in  Church  or  State,  wliether 
in  its  own  renovation  and  purification,  or  in  the  outward 
spread  of  the  gospel  in  Christian  and  heathen  lands. 

The  question  might  here  be  asked,  whether  its  pre- 
vailingly practical  tendency  in  morals  and  theology  has 
resulted  from  its  conception  of  the  law  in  relation  to 
grace,  or  vice  versa.  Most  probably  neither  proposition 
by  itself  is  entirely  true.  The  legal  lias  stimulated  the 
practical  element,  whilst  the  practical  has  confirmed  the 
legal,  always  more  or  less  in  harmony  with  the  evan- 
gelical.    So,  too,  it  might  be  asked,  wliether  other  distin- 

Z  313 


THE   GENIUS   AND    MISSION   OF 

guisMng  characteristics  of  tlie  Reformed  faith — such  as  the 
sovereignty  of  God,  the  kingship  of  Christ,  the  freedom 
and  equality  of  believers  in  the  Church— are  not  derived 
from  this  original  conception  of  the  value  and  importance 
of  the  divine  law.     Here  again,  we  say,  we  have  no  right 
to  view  them  in  such  a  connection,  nor,  indeed,  to  derive 
the   development  of  the   Church  from   any  such  general 
idea  or  thought.    All  those  ideas,  which  are  more  Reformed 
than  any  thing  else,  are  congenial,  mutually  support  each 
other,  and  are  no  doubt  simply  co-ordinate  or  symmetrical 
parts  of  one  general  whole, — a  spirit  or  animus  out  of  which 
they  naturally  grew,  and  from  which  they  received  their 
form  and  place  in  one  general  conception  of  the  kingdom 
of  God.     Thus  it  was  not  something  accidental  that  the 
Reformed  came  to  lay  greater  stress  on  the  Scriptures  as 
the  word  of  God,  and  appropriated  to  themselves  this,  the 
formal  principle  of  the  Reformation,  rather  than  the  mate- 
rial one,  justification  by  faith  alone.     The  same  remark 
may  be  made  with  regard  to  the  sanctity  of  the  Christian 
Sabbath,  and  to  the  political  tendencies  of  the  Reformed 
churches,  which  insist  on  their  own  autonomy  and  inde- 
pendence of  the  State,  whilst  at  the  same  time,  they  just 
as  strenuously  seek  to  have  the  State  penetrated  with  the 
leaven  of  the  gospel. 

In  more  recent  times,  the  peculiar  differences  between 
the  two  Churches  has  been  apprehended  more  profoundly, 
particularly  in  connection  with  the  Union  movement  in 
Germany,  in  which  the  points  of  difference  have  been 
studied,  not  in  the  way  of  controversy,  but  with  the  view 
of  finding  the  original  principle  of  unity.  Among  the 
writers  who  have  written  with  this  object  in  view,  we 
observe  that  the  contributions  of  Dr.  Schaff  have  been 
well  received,  and  their  value  acknowledged.*     He  says 

*  Consisting  of  a  series  of  articles,  published  in  Berlin  before  he  came 
to  this  country,  which  Dr.  Schneckenburger  regards  as  classic  literature  in 
reference  to  the  subject  here  considered,  but  which  he  erroneously  attributes 
I  to  Dr.  Dorner. 
3Ii 


THE   GERMAN    REFORMED    CHURCH. 

the  two  polar  points,  around  whicli  the  common  funda- 
mental principle  of  the  two  evangelical  churches  revolvoB, 
are  the  finite  and  the  Lifiuite,  God  and  man,  the  Creator 
and  creature:  on  the  material  side,  divine  grace  and  the 
human  will ;  on  the  formal  side,  the  divine  truth  and  the 
human  reason.  The  original  harmony  existing  between 
these  antithetic  ideas  has  been  disturbed  by  sin,  and  the 
contradiction  cannot  be  removed  by  any  human  power; 
but  it  is  reconcilable  by  faith  in  the  God-man.  In  the 
Reformed  Church  the  antithesis  between  the  above-men- 
tioned factors  is  more  sharply  defined;  whilst  in  the  Lu- 
theran the  separation  is  not  so  strenuously  insisted  on,  and 
they  are  allowed  to  flow  more  into  each  other.  The  Lu- 
theran, in  his  view  of  God  as  a  loving  Father,  brings  the 
divine  love  and  mercy  more  prominently  into  view; 
whilst  the  Reformed,  in  consistency  with  his  conception 
of  God,  looks  upon  Him  more  as  his  Sovereign,  hi8 
righteous  and  holy  Lawgiver.  According  to  the  Lu- 
theran stand-point,  God  created  the  world  that  it  might 
be  the  depository  of  His  love ;  according  to  the  Reformed, 
it  proceeded  from  His  sovereign  will,  and  was  intended  to 
unfold  His  attributes  and  to  show  forth  His  praise :  hence, 
with  the  Reformed,  the  glory  of  God  is  the  end  of  all 
things, — of  creation  as  a  whole,  as  well  as  of  human  voli- 
tion. According  to  the  one  view,  the  world  is  filled  with 
the  presence  of  God,  and  calls  for  study  and  pious  con- 
templation; according  to  the  other,  it  is  too  abstractly 
severed  from  God,  and,  involved  as  it  is  in  sin,  it  appears 
more  hostile  in  its  character,  and  becomes  more  an  object 
of  horror  to  the  pious  consciousness.  The  believer 
endures  all  this  submissively,  and,  in  the  relation  of  a 
servant,  serves  his  Lord  and  Master,  in  strict  obedience, 
without  regard  to  the  promise  of  reward.  The  differences 
here  stated  are  much  more  far-reaching,  and  are  traced 
back  to  a  more  general  ground ;  but,  as  in  the  cases 
already  mentioned,  they  are  simply  stated  in  their  con- 
nection, and  we  do  not  suppose  that  their  author  intended 

315 


THE   GENIUS    AND    MISSION   OF 

to  state  fully  tlie  reason  or  cause  wliy  they  assumed  the 
particular  form  in  which  we  now  find  them. 

The  diiFerences  which  have  been  thus  far  specified  have 
more  of  the  character  of  tendencies,  which  are  so  inti- 
mately related  to  each  other,  as  to  show  a  common  origin 
in  the  general  life  of  the  Church.  They  are  of  much 
value,  as  they  tend  to  exhibit  in  a  greater  or  less  degree  its 
particular  bias  or  animus.  We  now  proceed  to  consider 
some  of  the  points  of  difterence  based  on  the  particular 
spheres  of  life,  in  reference  to  which  the  churches  have 
been  most  active. 

Thus  it  is  said  that,  whilst  Lutheranism  seeks  to  promote 
the  salvation  of  the   intellectual  nature  of  man,   Calvin- 
ism has  more  to  do  with  the  active  powers  of  man,  with 
his    will,   with    the    government    and   control   of    men's 
actions.     No  one  can  have  failed  to  observe  an  ideal  and  a 
real  tendency  in  Protestantism :  the  one  prevailingly  theo- 
retical, manifesting  itself  particularly  in   Lutheran  Ger- 
many;  the  other  intensely  practical,  manifesting  itself  in 
E-ngland,  America,  and  other  strictly  Reformed  countries, 
sustaining  toward  each  other  a  polar  relation,  and  serving 
as  complements  to  each  other  in  completing  the  one  Chris- 
tian idea.     In  close  connection  with  this  stands  the  view  of 
Dr.  Lange,  according  to  which  the  peculiarities  of  the  two 
churches  are  derived  from  the  fact  that  the  "Lutheran 
is  the  Church  of  theologians,  the  Reformed  that  of  the 
believing   congregation."      All   this  is  in  harmony  with 
what  has  been   said  of  the  prevailing  tendencies  of  the 
churches;  but  it  would  be  manifestly  unjust,  if  it  were  car- 
ried so  far  as  to  withhold  from  the  Reformed  great  credit 
for  the  theological  works  which  it  has  produced.     Calvin, 
even  to  this  day,  is  hardly  excelled  as  an  objective,  sys- 
tematic theologian.    The  practical  tendency  of  the  church, 
however,  has  no  doubt  served  as  a  restraint  on  her  theo- 
logians, binding  them  down  at  times  too  much  to  the  prac- 
tical wants  of  the  congregation,  and  at  other  times  placing 

316 


THE   GERMAN    REFORMED   CHURCH. 

too  much  of  a  curb  on  the  free  use  of  the  speculative 
reason. 

Again,  the  diversity  as  well  as  the  spirit  of  the  two 
churches  has  been  sought  in  their  origin  and  rise,  in  the 
first  form  of  antagonism  which  they  manifested  toward  the 
Church  of  Rome  and  the  Christianity  of  the  sixteenth  cen- 
tury. "With  Luther,  the  Keformation  was  an  accomplished 
fact  in  his  own  experience,  when,  after  many  struggles,  he 
obtained  peace  of  mind  by  saving  faith  in  Christ.  The 
principal  obstacles,  which  he  encountered  in  arriving  at  this 
expeiience,  were  the  legal  Jewish  elements,  which  pervaded 
the  Christianity  of  his  times ;  and  their  removal  from  the 
Church  and  the  pathway  of  pious,  inquiring  souls  like  him- 
self became  the  object  of  his  animadversions  and  the  labors 
of  his  life.  Zwingli,  on  the  other  hand,  who  had  attained 
to  peace  of  mind  in  the  same  manner  as  Luther,  by  faith, 
though,  perhaps,  not  after  such  a  sorrowful  experience, 
directed  his  assaults,  for  the  most  part,  against  the  7M^rt?i 
dements  in  the  old  church,  against  the  existing  church- 
organization,  the  forms  of  worship,  and  the  prevailing  state 
of  morals  in  the  Church  and  the  world.  These,  with  him, 
were  as  serious  obstacles  to  the  progress  of  the  gospel  as 
the  legalism,  which  Luther  felt  himself  called  of  God  to 
resist.  Here  we  observe  a  difference  in  the  direction,  which 
the  life  of  the  churches  assumed  at  the  start,  but  no  real 
antagonism.  It  may  be  difficult  for  us  to  account  for  it  in 
the  religious  consciousness  in  which  it  took  its  rise,  and 
which  gave  it  vigor;  but  it  was  no  doubt  facilitated  by  the 
individual  temperaments  of  the  first  Reformers,  by  their 
educational  training,  and  the  political  institutions  of  their 
respective  countries.  Luther  rejoiced  with  joy  unspeak- 
able in  the  discovery  of  the  doctrine  of  justification  by 
faith,  of  salvation  by  grace  without  works ;  he  was  willing 
that  the  Church  should  rest  upon  it, — as  if  this  were  suf- 
ficient of  itself  to  hold  up  a  falling  church;  and  he  ex- 
pected, as  a  matter  of  course,  that  its  reception  into  the 
consciousness  of  believers  would   complete   the  work  of 

317 


THE   GENIUS   AND   MISSION    OF 

reformation   and  renovation.     He   lived,   moreover,   in   a 
despotic  country,  in  which  the  people  took  no  part  in  the 
control  of  the  Church  or  the  State,  and,  of  course,  with  no 
talent  for  reconstruction  or  reorganization,  they  were  not 
prepared  to  commence  the  work  of  building  up  outwardly 
what  had  been  pulled  down.     Besides,  the  mind  of  Luther 
was  so  much  occupied  in  establishing  the  doctrines  of  the 
gospel,  that  he  had  little  time  to  attend  to  the  outward 
organization  of  the  Church.     Zwingli,  on  the  other  hand, 
familiar  with  the  humanistic  culture  of  the  times,  which  was 
in  a  great  measure  the  revival  of  ancient  classic  heathen- 
ism, was  the  citizen  of  a  free  state,  which  centuries  before 
had  thrown  off  the  despotic  yoke  and  conferred  upon  the 
people  their  political  rights.     Under  these  circumstances, 
it  became  at  once  a  plain,  simple  duty  to  the  minds  of  the 
Swiss  Reformers  to  carry  out  the  reformation  in  the  out- 
ward, objective  church,  and  the  more  especially  so,  as  it 
seemed  to  them  that  this  necessity  was  not  sufficiently  felt 
in  the  sister-Church,  where,  with  much  Christian  conser- 
vatism, there  was  also  so  much  halting  and  hesitation  in 
regard  to  outward  changes.     This  more  intense  reform- 
atory movement  was  inaugurated  by  Zwingli  and  his  coad- 
jutors, but  it  remained  to  be  carried  out  not  by  a  German, 
but  by  the  French  Reformer,  John  Calvin.     It  was  no 
doubt  providential  that  Zwingli  was  called  off  from  the 
field  early,  in  order  that  the  work  of  reconstruction  might 
fall  into  the  hands  of  another  master-mind,  who  was  con- 
stitutionally better  qualified  to  bring  it  to  completion.     A 
rigid  discipline  was  introduced  into  the  congregations;  a 
regular  form  of  church-government,  republican  in  form, 
was  established,  and  the  old  form  of  worship  simplified, 
and  cleansed  of  what  were  regarded  as  heathenish  ele- 
ments, oftentimes  with  iconoclastic  zeal :  thus  it  was  sup- 
posed that  the  people  would  best  grow  in  grace  and  know- 
ledge wnth  the  greater  freedom  accorded  to  them,  bounded 
on  all  sides  by  the  presence  of  law  and  authority.    This,  in 
fact,  became  the  specific  work  of  the  Reformed  Church  as 

318 


THE   GERMAN   REFORMED   CHURCH. 

a  whole;  and  it  is  remarkable  that  it  gave  no  offence,  but 
rather  excited  the  admiration  of  the  sister-church,  showing 
that  the  peculiar  direction  of  the  spirit  of  reform  involved 
no  antagonism  between  them,  but  manifested  rather  a  one- 
ness in  their  religious  life. 

The  two  churches,  thus  directing  their  energies  to  the 
removal  of  the  resident  elements  of  paganism  and  Judaism 
still  extant  in  the  Church,  initiated  a  truly  reformatory 
movement.  The  enemies,  which  they  had  to  encounter, 
were  precisely  those  which,  from  the  beginning,  have  done 
most  to  resist  the  free  progress  of  Christianity  in  the  world. 
Paganism  is  simply  human  nature  in  its  highest  and  most 
cultivated  form,  always  proud  and  hostile  to  grace,  whilst 
Judaism,  in  a  state  of  opposition  to  Christianity,  is  another 
phase  of  our  common  prostrate  nature,  with  something 
more  demoniacal  in  its  spirit,  akin  to  the  pride  and  craft 
o"f  an  archangel  fallen.  These  include,  we  may  say,  all 
the  elements  of  opposition  to  the  kingdom  of  God  on 
earth, — the  world,  the  flesh,  and  the  devil.  In  the  apos- 
tolic period  the  Jew  and  the  Greek  arrayed  themselves  in 
fierce  opposition  to  the  infant  Church,  and  sought  to  stran- 
gle it  in  its  cradle.  In  subsequent  times,  they  directed  their 
assaults  more  craftily,  and  with  more  or  less  success  insinu- 
ated themselves  into  the  faith  and  practice  of  believers ;  and 
the  Church  has  been  continuously  called  to  struggle  with 
them  in  mortal  conflict.  At  the  period  of  the  Reformation 
no  one  would  deny  that  they  were  actively  present  in  the 
Church.  The  efibrts  to  effect  a  reformation,  which  con- 
vulsed the  Catholic  Church  previous  to  the  rise  of  the  Pro- 
testant movement,  show  beyond  any  doubt,  how  extensively 
foreign  elements  had  entered  the  Church,  and  called  for  a 
reformation.  A  late  Catholic  writer  freely  admits  this  ne- 
cessity, and  goes  so  far  as  to  acknowledge  that  there  was  a 
real  reformation  accomplished,  though  he  confines  it  under 
its  normal  form  to  his  own  church.  The  Reformers,  there- 
fore, directed  their  weapons  of  assault  upon  the  right  points 
of  attack  in  the  stronghold  of  the  enemy.     They  accom- 

319 


THE   GENIUS   AND    MISSION   OF 

plished  a  herculean  work  for  tlie  Church  of  Christ,  for 
which  we  this  day  are  thankful  and  rejoice. 

Assuming  that  what  has  now  been  said  is,  in  the  main, 
historically  true,  and  of  the  facts,  we  presume,  there  can 
be  no  doubt,  let  us  now  consider,  how  the  primitive  points 
of  attack  conduced  to  give  character,  and  to  call  forth  the 
animus  of  the  two  grand  divisions  of  Protestantism.  Ju- 
daism in  antagonism  with  Christianity,  which  is  its  fulfil- 
ment, the  sum  and  substance  of  its  rites  and  ceremonies, 
is  reduced  to  a  system  of  cold,  lifeless  forms  and  morals, 
in  which  God  is  an  abstraction,  removed  far  away  from  the 
homes  and  affections  of  men.  It  is  a  system  of  Deism,  no 
better  than  Mohammedanism,  and  certainly  not  possessed 
of  as  much  power  and  energy.  Though  not  formally 
adopted  by  the  Church  in  any  age,  its  animus  is  ever  light- 
ing upon  it  as  a  blasting  mildew.  In  the  nature  of  the 
case,  Luther  must  attack  it  with  all  the  energy  of  his  ear- 
nest soul,  and  conceive  of  God  in  an  altogether  different 
manner;  not,  as  if  he  existed  in  a  remote  sphere  of  isola- 
tion from  the  world,  but  as  the  God-man  dwelling  in  it, 
and  filling  the  believer  with  His  presence,  causing  all 
things  to  express  the  joyous  emotions  of  his  heart.  Thus 
the  immanence  of  the  divine  nature  in  the  human  became 
a  distinguishing  characteristic  of  Lutheran  theology  and 
piety. 

With  the  Reformed,  on  the  other  hand,  paganism  in  the 
Church  being  the  point  of  attack,  they  met  and  encoun- 
tered a  different  conception  of  God  in  His  relation  to  the 
world:  not  in  a  deistic  sense  abstractly  sundered  from  the 
creature,  but  one  mixed  up  and  confounded  with  the  world 
in  a  polytheistic  and  pantheistic  sense.  AVhilst  they  re- 
joiced also  in  the  advent  of  Christ  into  the  world  and  His 
abiding  presence  in  the  Church,  they  felt  themselves  im- 
pelled to  insist  on  the  transcendence  of  God,  to  separate  and 
distinguish  the  creature  from  the  Creator  as  far  as  possible; 
and  both  history  and  experience  teach  that  they  drew  the 

320 


THE    GERMAN    REFORMED   CnURCH. 

line  of  demarcatiou  to  the  higliest  degree  of  tension  of 
whicli  it  was  susceptible.* 

Thus  the  two  churches,  starting  from  the  same  subject- 
ive religious  consciousness,  with  one  Faith,  one  Lord,  and 
one  Baptism,  but  directing  their  attention  to  different 
strongholds  in  the  kingdom  of  Satan,  amidst  the  noise  and 
confusion  of  the  conflict,  owing  to  the  infirmity  of  human 
nature  and  their  own  chishing  nationalities,  lost  siglit  more 
and  more  of  the  original  unity;  tlie  particular  spirit  of  each 
branch  was  elicited  and  confirmed,  directing  and  control- 
ling it  in  its  activities  of  willing  and  thinking,  and  givino- 
to  each  its  particular  character  and  form. 

The  Immanence  and  the  Transcendence  of  God  came 
for^vard  at  an  early  day,  in  antagonistic  relation  to  each 
other,  in  the  disputes  concerning  the  Lord's  Supper.  Li 
the  Lutheran  doctrine  the  human  and  the  divine  elements 
in  that  sacrament  are  so  closely  related  to  each  other  as  to 
be  always  offensive  to  Reformed  cars ;  whilst  in  the  view  of 
the  Reformed  they  are  too  much  separated  to  satisfy  the 
Lutheran  feeling  of  the  presence  of  Christ  in  the  Ciiurch. 
From  this  it  would  appear  that  the  two  views,  aecordinir 
to  Dr.  Ebrard,  are  complements  to  each  other,  and  sustain 
to  each  other  a  polar  relation.  The  Reformed,  devoted 
to  their  own  tactics  and  sharply  distinguishing  tlie  divine 
from  the  human  at  every  point,  must  necessarily  be  com- 
pelled to  give  an  emphasis  to  every  thing  purely  divine, 
on  the  one  hand,  and,  on  the  other,  to  seek  to  lower  the 
human,  and,  if  not  always  patting  it  in  the  right  place,  at 
least,  to  prevent  it  from  encroaching  upon  the  functions  of 

*  Dr.  Scbenkel  says  that  there  is  no  fundamental  difference  between  the 
two  churches,  and  that  the  only  difference  is  of  a  theological  or  scientific 
character.  The  principle  of  this  difference  he  finds  in  the  Immanence  and 
Transcendence  of  God  as  held  by  the  two  churches;  and  the  principle  of  the 
Reformed  Church,  in  the  determining  transcendence  of  the  divine  nature  in 
relation  to  the  human.  To  this  Dr.  Llicke  objects,  on  the  ground  that  it  is  too 
abstract  and  too  far  removed  from  the  religious  life  of  the  Church  ;  that  it  is 
rather  dependent  on  the  consciousness  of  the  Church.  Is  it  not  rather  the 
reflection  of  the  Reformed  Christian  consciousness  upon  the  sphere  of  thought? 

321 


THE   GENIUS   AND   MISSION   OF 

the  divine.  Thus  the  Sacred  Scriptures  were  regarded  as 
the  infallible  word  of  God,  all  so  purely  inspired  that  no 
room  was  left  for  any  difference  in  the  degree  of  inspiration; 
the  canon  was  adopted  in  its  integrity,  without  demurring 
as  to  any  single  book,  whilst  the  Apocrypha  was  no  longer 
permitted  to  be  bound  up  in  the  same  volume  with  the  in- 
spired books.  The  stress,  which  the  Reformed  have  placed 
on  the  Scripture  as  the  word  of  Grod,  sometimes  to  the  pre- 
judice of  church-authority  and  of  good  and  wholesome 
church-traditions,  was  doubtless  promoted  by  other  causes; 
but  it  is  so  fully  in  harmony  with  their  conception  of  God, 
that  it  must,  to  a  great  extent,  have  been  called  forth  by  it; 
— at  least,  we  cannot  conceive  of  the  tAvo  things  as  existing 
apart  from  each  other. 

Tho  Transcendence  of  God  gives  a  validity  and  authority 
to  the  word,  the  law  and  the  will  of  God,  which  no  other 
system  of  thinking  can  impart;  and  it  is  not,  therefore, 
something  accidental  that  the  doctrine  of  predestination, 
even  in  its  most  rigorous  form,  came  to  play  so  important  a 
part  in  Reformed  theology.  Though  no  doubt  intended  as  a 
practical  cure  to  the  Pelagiauizing  tendencies  of  the  times, 
— which  had  again  made  their  appearance  in  the  Church, 
though  repressed  by  St.  Augustine  a  thousand  years  be- 
fore,— as  well  as  to  promote  individual  piety,  it  was  alto- 
gether in  harmony  with  the  Reformed  mode  of  thinking, 
and  the  Reformed  sense  of  the  agency  of  God  in  the  salva- 
tion of  the  soul.  There  was  certainly  ground  for  the  old 
distinction,  that  the  Reformed  in  his  theology  commences 
with  God,  whilst  the  Lutheran  starts  with  himself, — that  is, 
with  his  own  subjective  experience;  but  it  is  manifestly 
untrue,  as  it  has  been  said,  that  the  former  comes  to  Christ 
through  God,  whilst  the  latter  comes  to  God  through  Christ: 
Christ  Himself  says,  "No  man  cometh  to  the  Father,  but  by 
me."  Dr.  Schweizer,  with  much  ability  and  truly  Calvin- 
istic  logic,  maintains  that  the  doctrine  of  absolute  predesti- 
nation is  the  ground-principle  of  the  Reformed  theology, 
and  the  source  of  all  its  peculiarities, — to  which,  as  Ger- 

322 


THE    GERMAN    REFORMED   CHURCH. 

man  Reformed,  we  demur,  because  it  was  not  universally 
received,  certainly  not  in  some  of  the  Reformed  cliurclies, 
our  own  among  the  rest,  and  yet  they  remained  distinct- 
ively Reformed. 

Dr.  Liicke,  himself  an  old  Lutheran,  but  a  decided  friend 
of  the  "Evangelical"  or  United  Church  in  Germany,  sees  in 
the  manner  in  which  the  two  churches  originally  separated, 
as  just  stated,  not  only  the  principle  of  their  difference,  but 
also  of  their  unity,  and  the  ground  of  their  reunion.  He 
makes  use  of  the  followiug  language,  which,  breathing  so 
much  of  a  truly  Christian  and  catholic  spirit,  we  cannot  re- 
frain from  quoting  on  the  present  occasion.  "In  the  Re- 
formation-period, not  only  were  the  characters  of  the  apos- 
tles reproduced  according  to  their  peculiar  t}q)es,  but  the 
apostolic  doctrine  was  also  reproduced  in  its  two  different 
evolutions.  The  first  is  the  I'auline,  lying  at  the  founda- 
tion, which  is  analogous  to  the  Lutheran.  In  the  former, 
as  in  the  latter,  the  chief  element  is  the  essentially  anti- 
Jewish  doctrinal  view  of  salvation  by  grace  in  Christ,  and 
of  justification  by  faith  in  the  atoning  death  of  Jesus  Christ. 
From  this  the  doctrinal  system  of  the  apostles  was  derived ; 
and  Luther  was  right  in  considering  it  as  the  inmost  kernel 
of  the  sacred  canon,  upon  which  the  Reformation  in  Ger- 
many, as  well  as  elsewhere,  rested.  The  second  evolution 
of  the  apostolic  doctrine  I  find  in  the  catholic  epistles,  in- 
cluding that  addressed  to  the  Hebrews.  Here  the  doctrines 
of  Christ,  of  His  person,  of  His  office  and  work,  of  predesti- 
nation, and  of  the  absolute  coming  of  the  kingdom  of  grace, 
are  more  prominent.  This  second  evolution  already  com- 
mences, in  the  way  of  transition,  in  the  epistles  of  Paul. 
But  it  is  to  be  remarked  that  the  doctrine  of  Christ's  person 
comes  forward  into  a  prominent  light,  for  the  first  time,  in 
the  later  epistles  of  the  apostles;  whilst  the  doctrine  of 
predestination,  as  the  boldest  problem  of  the  apostolic 
gnosis,  forms  only  a  kind  of  an  epilogue  to  the  Epistle  to 
the  Romans.  Whilst  Luther  prevailingly  relies  on  the 
Epistle  to  the  Galatians  and  the  first  eight  chapters  of  the 

■  323 


THE    GEXIUS   AND    MISSION   OF 

Epistle  to  the  Romans,  Calvin  takes  up  the  prohlem  of  pre- 
destination as  contained  in  the  Epistle  to  the  Romans,  in 
connection  with  the  catholic  and  the  remaining  Epistles  of 
Paul,  and  attempts,  what  Luther  did  not,  systematically  to 
reconstruct  as  a  whole  the  apostolic  doctrine. 

"As  it  regards  the  New  Testament  doctrine,  there  can 
be  no  doubt  that  the  problem,  which  it  is  necessary  for  us 
to  solve  is,  to  distinguish  properly  the  different  types  of 
apostolic  doctrine,  to  comprehend  each  in  its  peculiar  cha- 
racter, then  to  embrace  them  in  one  and  the  same  apostolic 
doctrine,  as  the  mutual  completion  of  each  other;  and  so  to 
place  them,  in  their  unity  and  diversity,  into  one  organic 
whole,  that  it  may  be  seen  how  the  different  doctrines  pro- 
ceed from  the  same  general  ground-principle,  and  how, 
without  any  contradiction,  they  are  all  reconciled  in  their 
source.  Is  not  this  the  problem  the  Biblical  theology  of 
the  present  day  is  called  to  solve?"* 

From  w^hat  has  now  been  said,  we  are  enal)led  to  form 
some  idea  of  the  general  spirit  that  pervades  the  Reformed 
Church  as  a  whole.  The  distinctions  which  have  been 
made,  and  others  that  might  be  brought  forward,  tend  to 
show  how  the  Protestant  life,  after  starting  from  a  common 
Protestant  consciousness,  gradually  separated  and  formed 
for  itself  two  distinct  channels  of  activity,  pervaded  by  a 
dominant  spirit,  wdiich  kept  each  within  its  own  sphere 
and  gave  it  a  distinct  character  and  form.  The  one  divi- 
sion is  distinguished  for  its  active,  free,  more  Protestant 
and  reformed  tendency,  w^hich,  w^ithout  the  presence  of  the 
other  and  the  autliority  which  it  established  for  itself,  must 
Jiave  soon  become  hopelessly  radical;  the  other,  conserva- 
tive and  churchly,  and  intensely  evangelical,  is  remarkable 
for  maintaining  its  connection  with  the  past,  amidst  all  the 
storms  and  convulsions  in  which  it  took  its  rise,  but  which, 
without  the  energetic  watchword  of  the  other  wing  of  the 

*  Die  Deutsche  Zeitsclirift  for  the  year  1853,  from  the  third  to  the  seventh 
numbers  inclusive. 

324  * 


THE    GERMAN    REFORMED    CHURCH. 

Protestant  movement,  must  have  been  constantly  in  danger 
of  turning  backward  toward  Egypt.  In  the  nature  of  the 
case,  the  Reformed  side  of  the  Reformation,  as  the  pro- 
gressive, freer  movement,  must  exhibit  a  greater  diversity 
within  itself,  and  manifest  a  freer  application  of  the  Pro- 
testant principle.  Accordingly,  we  find  various  Reformed 
churches,  independent  in  their  origin,  distinguished  from 
each  other  by  some  peculiarity  of  life  or  character,  and  per- 
vaded by  a  spirit  of  their  own.  In  order,  therefore,  to 
arrive  at  a  definite  conception  of  the  genius  or  spirit  of  the 
German  Reformed  Church,  or  the  Church  of  the  Heidelberg 
Catechism,  it  is  necessary  that  we  should  view  it  in  connec- 
tion with  other  Reformed  churches,  with  which  it  agrees 
in  its  general  life  and  tendency,  but  from  which  it  is,  again, 
distinguished  by  various  important  peculiarities. 

In  the  first  place,  we  observe  that  the  German  Reformed 
Church,  in  connection  with  German  Christianity  generally, 
is  more  historical,  and  breaks  less  violently  with  the  Church 
of  previous  ages.  As  a  distinct  denomination,  it  took  its 
rise  in  Germany,  in  a  purely  independent  way,  in  strong 
sympathy,  no  doubt,  with  the  Reformed  churches  of  other 
lands,  but  just  as  much  so  with  Lutherauism.  At  first, 
under  Melanchthon,  it  appeared  as  if  it  was  likely  to  carry 
all  Germany  in  the  direction  of  the  Reformed  stand-point; 
but  a  violent  reaction  ensued,  which  resulted  in  the  esta- 
blishment of  the  distinctively  Lutheran  principle,  whilst 
the  Reformed  found  a  home  and  resting-place  only  in  the 
Palatinate,  in  Hesse,  in  Prussia,  and  a  few  other  countries, 
from  which  it  could  not  be  extirpated  either  by  argument 
or  more  violent  measures.  In  maintaining  its  ground,  it 
did  not  for  a  moment  suppose  it  was  an  intruder  on  German 
soil ;  nor  was  that  its  intention  or  purpose,  though  it  freely 
professed  a  Christian  sympathy  for  the  churches  of  Christ 
in  other  lauds.  Frederick  III.,  the  Elector  of  the  Pala- 
tinate, who,  next  to  Melanchthon,  was  the  founder  of  the 
church  in  Germany,  could  not  believe  that  he  was  depart- 
ing at  all  from  tlu3  spirit  of  the  Reformation  or  of  German 

325 


THE   GENIUS   AND    MISSION   OF 

Protestantism;  rather,  lie  was  persuaded  that  he  was  en- 
tirely in  harmony  with  it,  and  that,  as  prince,  he  was  called 
of  God  to  bring,  in  this  way,  the  great  work  to  its  proper 
consummation.  At  every  point  he  was  assiduous  in  carry- 
ing out  the  Reformation  in  the  spirit  of  Melanchthon,  who 
at  that  time  stood  at  the  head  of  the  German  Church  and 
gave  the  word  for  the  times.  He  freely  adopted  the  Augs- 
burg Confession  as  explained  by  its  author,  and  enforced 
the  same  respect  for  it  among  his  theologians  and  people. 
The  Reformed  churches  in  other  parts  of  Germany  em- 
braced the  Reformation  in  the  spirit  of  the  Palatinate,  and 
followed  in  the  footsteps  of  the  pious  Elector  in  his  honest 
adhesion  to  the  Augsburg  Confession.  This,  as  an  histo- 
rical fact,  is  not  without  significance  to  our  own  church; 
for,  whilst  other  Reformed  churches  diverged  more  and 
more  from  the  Lutheran  and  the  spirit  of  the  first  Protest- 
ant Confession,  the  German  branch  maintained  its  just 
claim  to  this  first  legacy  of  the  evangelical  faith.  Even 
down  to  the  treaty  of  Westphalia,  at  which  the  Reformed 
churches,  as  such,  were  formally  guarantied  their  equal 
rights  and  privileges  in  the  empire  with  the  Lutheran,  they 
are  still  called  the  churches  "addicted"  to  the  Augsburg 
Confession.  So  far  as  they  were  concerned,  there  was  no 
need  of  another  German  Confession,  as  there  was  for  the 
Helvetic,  Gallic,  Belgic,  or  Anglican  Confessions:  they 
were  already  supplied  with  one  in  the  Augustana,  as  inter- 
preted in  the  Melanchthonian  sense.  This  had  proclaimed 
the  common  consciousness  of  Protestantism  in  the  first 
bloom  of  its  faith,  through  Melanchthon,  the  most  catholic 
of  all  the  Reformers;  it  disclaimed  all  violent  separation 
from  the  past,  professed  that  its  "  design  was  to  show  that 
the  evangelical  estates  remained  throughout  on  the  founda- 
tion of  the  old  church,"  and  that  they  called  simply  for  its 
reformation  and  restoration.  Into  this  consciousness  the 
Reformed  full}''  entered,  and,  without  giving  the  same  em- 
phasis to  the  Confession  as  the  Lutherans,  who  appropriated 
to  themselves  what  should  have  been  the  common  legacy 

326 


THE   GERMAN    REFORMED    CHURCH. 

of  the  Protestant  world,  they  have  been  addicted  to  it  to  the 
present  day.  In  this  respect,  the  Reformation  inaugurated 
in  the  Palatinate  had  a  very  difierent  animus  from  that 
which  Carlstadt  attempted  to  initiate  in  Germany  years 
before,  but  in  which  he  so  signally  failed,  and  resembles 
more  the  Reformed  movement  in  England. 

In  close  connection  with  the  peculiarity  of  our  branch 
of  the  Reformed  family  just  noticed,  stands  its  relation  to 
the  strictly  Calvinistic  doctrines  of  predestination  and  elec- 
tion, as  held  by  the  French,  Dutch,  Scotch,  and,  to  some 
extent,  the  Swiss  Reformed  Churches.  Predestination  was 
no  new  doctrine  in  the  Church  at  the  time  of  the  Reform- 
ation; it  had  been  maintained  by  St.  Augustine  long 
before,  who  gave  it  as  a  legacy  to  the  Catholic  Church, 
and  it  was  embraced  by  Luther,  Zwingli,  and  other  Re- 
formers as  an  established  doctrine;  but  in  the  hands  of 
Calvin,  or  at  least  of  his  disciples,  it  was  not  only  carried 
to  the  highest  degree  of  tension,  including  the  "horrible 
degree"  of  the  predestination  of  the  wicked  to  the  lower 
regions,  but  it  became  also  the  germinant  2^1^ '■'^ci pie  of  Cal- 
vinistic theology,  and  came  to  occupy  a  relation  to  the  life 
of  the  Church  and  the  believer,  altogether  disproportionate 
to  its  value  and  importance  in  the  creed  of  Christianity. 
Dr.  Schweizcr,  therefore,  is  not  entirely  without  truth  on 
his  side,  when  he  makes  it  the  material  principle  of  the 
Reformed  theology.  But  it  is  to  be  remarked  that,  whilst 
it  always  met  with  more  or  less  sympathy  in  the  Reformed 
churches,  always  gained  the  victory  in  its  contests,  as  at 
the  Synod  of  Dort,  and  seemed  to  be  exercising  a  supre- 
macy as  a  cardinal  doctrine  in  the  Reformed  Church,  yet 
its  claims  were  never  universally  accredited;  its  sharp 
points  were  rounded  off,  or  so  modified  as  to  give  less 
offence  to  the  religious  consciousness  of  the  Church.  In 
the  Reformed  Church  of  Germany,  it  never  as  such  re- 
ceived any  symbolical  authority,  and  it  was  significantly 
left  out  of  the  Heidelberg  Catechism  and  handed  over  to 
the  schools  and  scientific  theology.     At  the  same  time,  it 

327 


THE   GENIUS   AND    MISSION   OF 

was  never  rejected  by  the  German  Church,  nor  regarded 
with  any  thing  like  hostility;  on  the  contrary,  after  the 
Synod  of  Dort  attempted  to  give  it  general  authority  in 
the  Reformed  churches,  it  was  regarded  with  favor  in 
Germany ;  but  here  it  was  so  qualified  and  modified  as  to 
deprive  it  in  a  great  measure  of  its  objectionable  features; 
the  fundamental  truths  which  underlie  it  were  honored  and 
defended,  whilst  the  doctrine  itself  was  not  regarded  as 
of  such  cardinal  importance  as  elsewhere,  and  it  was  held 
in  subordination  to  other  doctrines  of  the  gospel,  that  had 
a  more  vital  influence  on  the  spread  and  increase  of  the 
evangelical  faith. 

This  general  posture  of  the  Church,  with  reference  to 
the  doctrine  of  the  divine  decrees,  serves  to  explain  how  it 
retained  its  churchly  character  and  its  reverence  for  the 
Creed,  its  faith  in  the  Sacraments,  and  other  churchly 
elements.  The  remark  is  no  doubt  true,  that  there  are 
two  elements  in  Calvin's  theology,  which  it  is  difficult  to 
reconcile  so  as  to  place  them  in  their  proper  relation  to 
each  other, — his  doctrine  of  the  decrees,  and  his  high 
views  of  the  Church  and  the  sacraments.  Though  both 
were  upheld  by  him  with  equal  fidelity,  the  former,  among 
some  of  his  followers,  soon  claimed  altogether  too  much 
attention  in  theological  discussion;  whilst  the  latter,  the 
questions  connected  with  the  sacraments,  which  were  the 
life  of  the  Protestant  Church  in  the  beginning,  no  longer 
gave  character  and  tone  to  theology.  It  was  a  logical  and 
necessary  result  of  the  undue  stress  placed  on  the  doctrine 
of  predestination,  especially  when  carried  out  rigorously' 
to  all  its  supposed  consequences.  Luther  was  assured  of 
his  personal  interest  in  Jesus  Christ  by  means  of  the  sacra- 
ments, and  his  own  subjective  faith  as  the  only  necessar}^ 
condition  of  justification  before  God;  but  to  the  rigid  Cal- 
vinist  something  more  seemed  to  be  necessary  to  complete 
his  assurance,  and  this  he  thought  he  found  in  the  eternal 
decree  of  God.  Resting  on  this  as  something  fixed  and 
infallible,  and   constantly  meditating   on   it  as   such,   he 

328 


THE   GERMAN  REFORMED   CHURCH. 

could  not  only  be  certain,  but  most  certain,  of  his  salvation, 
and  soon,  without  perceiving  it,  he  would  no  longer  feel 
the  necessity  of  an  historical  Church,  which,  by  its  chan- 
nels and  means  of  grace,  confers  on  its  members  the  gifts 
of  salvation,  keeps  them  in  actual  communion  with  Christ, 
and  is  ever  awakening  within  them  a  hope  that  need  not 
be  ashamed.     With  Calvin  this  divorce  of  the  one  sphere 
of  truth  from  the  other  never  took  place.     He  lived  too 
near  the  Reformation-period,  and  felt  himself  too  much 
drawn  toward  an  historical  Church  and  the  sacramental 
views  of  German  Reformers,  to  admit  of  such  a  separation 
in  his  own  mind.     It  was  after  his  time,  when  his  theology 
fell  into  other  hands,  that  Calvinism  veered  off  farther  and 
farther  from  the  original  doctrinal  ground  of  the  Reformed 
Church.     This  is  most  sensibly  felt  at  the  present  day  in 
our  own  country,  where  the  Reformed  Church  appears  so 
much  in  its  diversity,  that  it  is  difficult  any  longer  to  see 
the  point  of  original  unity.     In  the  Congregationalist,  the 
Baptist,  and  the  Methodist  denominations,  which  constitute 
the  extreme  left  wing  of  the  Reformed  Church,  what  has 
been  said  is  not  only  admitted,  but  justified,  on  the  ground 
that  they  are  a  reformation  of  the  Reformation,  and  that 
the  circumstances   of  the   Protestant  Church,  when   they 
took  their  rise,  were  such  as  to  call  for  a  new  reformation. 
This  justification,  however,  cannot  be  maintained  on  his- 
torical grounds,  and,  in  the  nature  of  the  case,  there  could 
be  no  reformation  of  Protestantism,  in  the  true  sense  of 
the  term,  except  by  a  general  return  to  its  original  doc- 
trinal basis  and  life.     Moreover,  these  denominations  have 
originated  no  new  theological  principle,  and  bear  on  their 
exterior  the  features  of  their  Reformed  origin.     The  stress 
which  they  lay  on  discipline  in  the  house  of  God,  on  the 
moral  law  in  its  application  to  the  diversified  relations  of 
life,  and  especially  to  politics,  show  plainly  their  Calvinistic 
origin ;  whilst  it  is  clear  that  these  peculiarities  no  longer 
retain  the  same  place  as  Calvin  held  them  in  connection 
with  high  sacramental  views.    The  Puritans  retain  Calvin's 

2  A  329 


THE   GENIUS   AKD    MISSION   OF 

theology,  but  tliey  liave  given  up  his  idea  of  the  Church; 
the  Methodist  brethren  repudiate  his  theology,  but  enforce 
his  rigor  in  the  exercise  of  discipline. 

As  it  regards  the  other  Reformed  churches,  which  are 
fully  penetrated  with  the  Calvinistic  theology,  consisting 
of  the  Reformed  churches  of  Holland,  of  France,  of  Scot- 
land, and,  to  some  extent,  that  of  Switzerland,  the  evi- 
dences of  this  departure  from  the  original  church-life  of 
the  Reformation  show  themselves  in  their  theologies,  as 
well  as  in  the  life  of  their  congregations.  No  one  can  fail 
to  observe  the  difference  in  the  atmosphere,  as  he  passes 
from  the  school  of  Jonathan  Edwards  to  the  study  of  the 
modern  evangelical  theology  of  Germany.  In  the  one  case 
the  divine  sovereignty  in  relation  to  human  freedom  is  the 
salient  point;  in  the  other,  the  person  of  Christ  in  union 
with  believers. 

It  was  only  a  few  years  ago*  that  a  most  conservative 
divine,  in  the  most  conservative  Calvinistic  body  in  this 
country,  freely  admitted  that  the  present  Reformed  A^iew 
of  the  Lord's  Supper  differed  from  that  of  Calvin  in  a 
most  important  particular;  that  it  did  not  admit  that  the 
worthy  communicant  partook  of  the  Saviour's  humanity  as 
well  as  his  divinity,  and  that,  though  this  was  Calvin's 
view,  it  was  simply  an  excrescence  on  the  original  doctrine, 
which  was  thrown  off  in  the  regular  development  of  the 
Church.  We  are  here  merely  recording  historical  facts ; 
and  it  is  with  no  desire  to  undervalue  the  importance  or 
mission  of  the  Calvinistic  Churches,  when  we  say  that 
they  are  not  so  near  the  fountain  of  the  Reformation  as 
they  once  were.f    Rigid  Calvinism  had  an  important  work 


*  Dr.  Hodge  versus  Dr.  Nevin.  See  Mercersburg  Review,  September  num- 
ber, 1850. 

t  Dr.  Heppe  has  an  interesting  article  on  the  "Character  of  the  German 
Reformed  Church  in  its  relation  to  Lutheranism  and  Calvinism,"  in  the 
October  number  of  the  ^'Studien  und  Kritiken"  for  1850,  and  translated  for 
the  April  number  of  the  Mercersburg  Review,  1853,  by  Rev.  Prof.  Porter. 
Whilst  the  learned  author  shows  that  the  German  Reformed  Chureh  is  to  be 
330 


THE   GERMAN   REFORMED    CnURCII. 

to  perform  in  its  day,  but  this,  it  is  believed,  has  passed 
avray.  According  to  Dr.  Ebrard,  it  was  on  the  wane 
already  in  the  last  centuiy.*  May  we  not  hope  that,  as 
this  tension  is  removed  from  the  Calvinistic  faith,  there 
will  be  a  return  once  more  to  the  theology  of  the  creed 
and  more  churchly  principles? 

As  the  German  Reformed  Church  did  not  commit  itself 
so  fully  to  Calvinistic  theology,  it  was  the  more  easily 
enabled  to  retain  its  original  historical  and  churchly  posi- 
tion. It  placed  itself  squarely  on  the  Creed,  and  no  par- 
ticular interest  or  tenet  diverted  its  attention  from  that 
solid  foundation ;  that  was  the  germinant  point  from  which 
its  theology  was  produced;  the  doctrines  of  the  Creed 
claimed  attention  as  the  most  vital  parts  of  Christianity, 
and  all  others  were  held  in  subordination  to  them.  Such  a 
theology,  of  course,  resting  on  the  focts  of  Christianity, 
must  be  free  and  churchly,  not  bound  by  any  particular 
tenet  made  predominant  for  the  time.  What  was  taught 
to  the  catechumens  and  the  congregations  for  practical  pur- 
poses was  reproduced  and  taught  in  a  more  scientific  form 
in  the  university  for  the  benefit  of  candidates  for  the  min- 
istry. Much,  indeed,  of  the  theology  of  the  Church  is 
found  in  lectures  and  commentaries  on  the  Heidelbero- 
Catechism,  a  large  portion  of  which  is  taken  up  in  exposi- 
tions of  the  Creed.  In  this  TJrsinus  took  the  lead.  The 
Church-year  is  closely  connected  with  a  heartfelt  faith  in 
the  Apostles'  Creed,  and  seems  to  be  indispensable  in  order 
to  a  full  and  proper  profession  of  it  on  the  part  of  the  con- 
distinguished  from  Calvinism  as  such,  and  that  it  proceeded  from  the  Calvino- 
Melanchthonian  spirit  in  Germany,  he  asserts  that  it  was  simply  the  carrying 
out  of  the  original,  Protestant,  evangelical  consciousness  of  the  Reformation, 
from  which  distinctive  Lutheranism  was  a  secession.  This  might  be  used,  in 
the  spirit  of  the  old  polemics,  as  an  offset  to  the  position,  which  has  been 
sometimes  assumed,  that  the  Christianity  of  all  i^revious  ages  found  its  full 
embodiment  in  the  Form  of  Cojjcord. 

*  See  a  translation,  from  Ebrard's  Dogmatik,  of  the  History  of  Reformed 
Dogmatics,  by  Rev.  Dr.  Wolff,  in  the  Mercersburg  Review,  in  the  April  num- 
ber, 1857,  and  in  the  January  number,  1858. 

331 


THE   GENIUS  AND   MISSION   OF 

gregation.  The  Creed  and  the  sacraments  stand  in  close 
connection  with  each  other  in  the  Catechism,  the  one  fol- 
lowing the  other,  so  that  the  Creed  needs  the  sacraments  as 
its  necessary  counterpart;  for  faith  is  receptive,  and  looks 
particularly  to  the  sacraments  as  the  means  by  which  the 
blessings  of  salvation  and  eternal  life  are  secured  and 
sealed  to  believers.  The  Church  of  the  Palatinate,  though 
intimately  allied  to  the  Church  of  Switzerland,  never  for 
a  moment  was  addicted  to  what  were  regarded  as  low 
Zwinglian  views  of  the  Lord's  Supper.  It  took  its  rise 
after  the  Keformed  Church  had  fully  surmounted  the 
Zwinglian  platform,  and  adhered  strenuously  to  the  view 
held  in  common  by  Calvin  and  Melanchthon.  It  main- 
tained also  that  it  did  not  differ  essentially  from  the  Lu- 
theran doctrine.  The  only  diff'erence  had  reference  to  the 
manner  of  the  Saviour's  presence,  and  the  manner  of  His 
reception  by  the  communicant.  When  the  Elector  Frede- 
rick was  charged  with  heresy  on  this  subject,  he  at  once 
replied,  that  our  union  with  Christ  in  the  Holy  Supper  was 
not  only  with  His  divinity,  but  Avith  the  God-man,  ganz 
und  gar, — ^that  is,  with  His  entire  life,  human  and  divine. 
Proper  views  of  the  sacraments,  again,  as  channels  or 
means  by  which  grace  is  communicated  to  believers,  have 
their  foundation  in  an  outward  objective  Church,  filled  with 
the  abiding  presence  of  Christ,  the  God-man.  When, 
therefore,  we  claim  for  the  German  Reformed  Church  a 
more  churchly  character  than  what  inheres  in  the  strictly 
Calvinistic  Churches,  we  believe  that  we  are  fully  sustained 
by  history ;  and  the  language  of  a  celebrated  divine  in  our 
own  communion  is  by  no  means  too  strong  when  he  says, 
that  the  "proper  historical  relations  of  the  Catechism,  as 
they  are  presented  to  us  in  the  German  Church,  include  the 
altar,  the  organ,  and  the  gown;  Church-lessons,  and  a  Church- 
year,  with  its  regular  cycle  of  religious  festivals;  repetitions  of 
the  Lord's  Prayer,  and  Creed;  liturgical  services;  and  an  entire 
order  of  worship,  in  short,  which  to  the  nostrils  of  modern  puri- 

332 


THE   GERMAN   REFORMED   CHURCH. 

tanism,  it  is  to  be  feared,  ivould  carry  no  small  stench  of  popery 
itself  throughout."* 

With  the  historical  and  churchly  elements  pervading  our 
church,  its  catholicity  has  always  been  one  of  its  promi- 
nent features.  In  this  respect,  as  well  as  in  those  just 
mentioned,  it  is  much  more  in  sympathy  with  the  Church 
of  England,  with  which  the  ecclesiastical  as  well  as  the 
political  relations  of  Protestant  Germany  have  always 
been  of  the  most  friendly  character.  This  sympathy,  how- 
ever, has  never  been  allowed  a  full  and  free  expression, 
owing,  perhaps,  to  the  insular  and  exclusive  character  of 
the  English  Church.  As  it  regards  doctrine,  worship,  and 
religious  customs,  there  is  nothing  in  the  history  of  our 
own  church,  which  should  prevent  it  from  continuing  to 
cherish  the  sympathy,  which  existed  at  the  period  of  the 
Reformation  between  the  two  churches.  The  most  im- 
portant point  of  difference  has  reference  to  the  form  of 
church-government,  our  own  church  placing  less  stress  on 
it,  right  or  wrong,  than  her  Anglican  sister.  The  late 
matrimonial  union,  which  took  place  between  a  Reformed 
prince  of  Germany  and  an  Episcopal  princess  of  England, 
would,  we  presume,  experience  no  let  or  hindrance,  but  be 
rather  materially  strengthened  by  their  respective  church- 
relations. 

Thus,  with  an  irenical  reference  to  Lutheranism,  already 
referred  to,  and  to  Calvinism,  through  Calvin  himself,  and 
to  Anglicanism,  the  Church  of  the  Heidelberg  Catechism 
is  bounded  on  all  sides  by  powerful  Protestant  Churches 
and  interests.  "With  its  Catholic  basis  in  the  Catechism 
and  Creed,  and  its  German,  Melanchthonian  tendency  and 
spirit,  it  is  in  a  condition  to  derive  benefit  from  all  its 
Protestant  neighbors,  whilst  it  exerts  a  beneficial  influence 
on  all  of  them  in  return.  In  Germany,  it  is  in  friendly 
union  with  the  Lutheran  Church,  and,  together  with  that 
body,  is  producing  a  new  phase  of  Evangelical  theology, 

*  The  History  and  Genius  of  the  Heidelberg  Catechism,  by  J.  W.  Nevin,  D.D. 

333 


THE   GENIUS   AND    MISSION   OF 

which  is  destined  to  be  felt  as  a  leaven  throughout  all 
Protestant  Churches,  if  not  also  in  the  Latin  and  Greek 
Churches.  Its  theoretical  errors  and  shortcomings  will,  no 
doubt,  be  corrected  in  practical  England  and  America,  a 
respectable  beginning,  as  it  regards  the  church-question, 
having  been«nade  already  in  our  own  communion,  in  this 
country. 

In  regard  to  the  peculiar  work  or  mission  of  the  German 
Reformed  Church,  the  space  allotted  us  will  not  permit  us 
here  to  enlarge.  From  what  has  been  said,  it  must  be 
evident  that,  whilst  il;  has  a  mission,  in  common  with  the 
Church  universal,  with  Protestantism  and  the  Reformed 
Church  as  a  whole,  it  has  also  a  work  to  perform  as  a 
distinct  denomination.  Having  arisen  from  an  historical 
necessity  in  the  progress  of  the  Reformation,  it  has  a  right 
to  exist  with  its  peculiar  spirit  until  all  true  Christians 
shall  see  eye  to  eye,  and  the  present  divisions  of  Zion  shall 
cease,  in  the  consciousness  of  one  universal,  Christian 
Church.  "VYe  shall  endeavour  to  comprehend,  briefly,  our 
part  of  the  work  of  bringing  about  this  consummation,  in 
a  number  of  distinct  points. 

As  the  German  branch  of  the  Reformed  Church  occupies 
a  central  position  in  the  Protestant  body,  with  its  sympa- 
thies extending  in  every  direction,  it  is,  no  doubt,  intended 
by  Providence  to  serve,  in  some  degree,  as  a  mediator  be- 
tween the  different  conflicting  interests.  It  is  qualified  for 
this  by  the  irenical,  Melanchthonian  spirit  which  pervades 
it,  as  well  as  by  its  not  having  committed  itself  to  Slwj  of 
the  irritating  tenets  or  peculiarities  that  have  already 
caused  so  many  rents  in  the  Protestant  Church.  It  can 
accomplish  this  best,  however,  not  by  sacrificing  any  of  its 
principles,  for  the  sake  of  peace  and  unity,  but  by  remain- 
ing true  to  its  historical  ground  and  its  catholic  relation 
to  the  Apostles'  Creed. 

Inasmuch  as  unity  among  Christians  can  be  promoted 
only  as  they  see  and  feel,  that  they  are  one  in  Christ  and 
His  Church,  which  is  His  body,  it  is  the  duty  of  our  Church 

334 


THE  GERMAN  REFORMED  CEURCH. 

to  hold  up  an  outward,  historical  Churcli,  possessed  of 
supernatural  powers,  as  our  only  refuge  from  the  endless 
divisions  to  which  Protestantism  as  a  body  is  exposed. 
The  original  principle  of  unity  having  been  in  a  great 
measure  lost  sight  of  in  Protestant  denominations,  it  must 
be  sought  for  in  the  original  life  and  Christian  conscious- 
ness of  the  Reformation-period,  and  in  the  pure  word  of 
God.  Our  own  communion,  having  diverged  less  from  the 
common  consciousness  and  original  spirit  of  Protestantism, 
can  with  the  greater  consistency  sound  the  note  of  alarm 
in  regard  to  the  dangers  that  beset  us,  urging  our  brethren 
everywhere  to  unite  with  us,  in  resisting  all  schismatical 
tendencies,  and  to  insist  on  inward  unity  as  a  necessary 
preparation  for  that  which  is  outward. 

Whilst  greater  unity  among  Protestants  is  the  first  thing 
to  be  thought  of,  as  the  object  of  our  immediate  labors  and 
prayers,  it  is  not  of  itself  the  limit  of  the  Saviour's  prayer 
that  Ilis  people  may  all  be  one ;  it  is  necessary,  in  all  efforts 
to  promote  true  Christian  unity,  to  have  some  regard,  at 
least,  to  the  old  Greek  and  Roman  Churches,  which  also 
possess  Christian  elements,  that  are  needed  in  order  to 
realize  the  idea  of  one  Holy,  Apostolic,  Catholic  Church. 
The  broad,  catholic,  Melanchthonian  spirit  which  still  pre- 
dominates in  our  church,  and  lives  in  the  Catechism,  will 
not  allow  us  to  leave  them  altogether  out  of  consideration 
in  our  work  and  labor  of  love. 

Inasmuch  as  our  church  retains  many  historical,  churchl3% 
and  catholic  elements,  it  should  give  them  a  special  em- 
phasis at  the  present  day,  when  radical  and  unchurchly 
tendencies  are  everywhere  at  work,  threatening  disintegra- 
tion in  the  Church  and  a  dissolution  of  the  bonds  which 
hold  civil  society  together.  The  principle  of  individual 
freedom  has  taken  so  wide  a  range,  that  it  cannot  be  con- 
sidered safe  and  wholesome,  except  as  the  principle  of 
authority  and  law  is  brought  in  to  keep  it  -svithin  the  free- 
dom of  the  gospel. 

"Whilst  the  Reformed  Church,  in  the  exercise  of  its  largo 

335 


THE   GENIUS  AND   MISSION   OF 

degree  of  freedom,  lias  guarded  itself  against  lawlessness 
and  radical  tendencies,  by  placing  so  much  greater  stress 
on  the  moral  law,  yet  experience  goes  to  show  that  there 
is  always  danger  of  a  one-sided  application  of  the  law,  by 
which  Christianity  is  reduced  to  a  system  of  good  morals, 
and  the  Church  to  an  association  for  the  promotion  of  good 
works  and  decent  external  conduct.  It  is,  therefore,  the 
mission,  particularly,  of  the  German  Church,  including  our 
own,  in  which  the  tendency  to  an  empty,  moral  formalism 
has  never  been  carried  so  far,  to  mediate  and  to  hold  up  the 
more  vital  elements  of  Christianity  as  contained  in  the 
Creed ;  that  it  consists  not  so  much  in  good  works  or  ortho- 
dox doctrines,  as  in  a  life  of  faith  in  God,  of  communion 
and  fellowship  with  the  God-man,  our  Saviour,  through  the 
Holy  Ghost.  Whilst  good  works  are  essential,  they  are  of 
value  only  as  they  stand  in  connection  with  the  principle 
of  grace ;  and,  whilst  the  sense  of  duty  cannot  be  too  keen 
and  active,  it  ought  not  to  interfere  with  the  conscious 
enjoyment  of  our  union  with  Christ  through  the  Church, 
as  a  source  of  constant  joy,  admiration,  and  praise. 

Protestantism  having  given  free  exercise  to  the  intellec- 
tual nature  of  man,  and  thus  produced  much  good  fruit 
for  the  cause  of  humanity,  experience  has  shown  that 
serious  evils  have  also  resulted  from  this  emancipation  of 
the  human  intellect;  that  reason  has  been  used  as  freely 
against  the  gospel  as  in  its  favor ;  and  that  along  with  the 
progress  of  the  Protestant  Reformation,  the  spirit  of  un- 
belief, skepticism,  and  infidelity  has  had  free  course,  often 
justifying  itself  by  the  example  of  the  first  Reformers.  As 
this  evil  has  shown  itself  in  fearful  proportions  in  our  days, 
it  becomes  the  duty  of  all  Protestant  Churches,  and  espe- 
cially the  more  conservative,  like  our  own,  to  give  em- 
phasis to  the  mysteries  of  the  gospel,  to  the  Sacraments,  to 
the  Church  and  the  Creed,  and  to  resist  all  rationalistic 
tendencies  and  profane  criticism. 

Finally,  the  mission  of  the  German  Reformed  Church  is 
Protestant,  Evangelical,  and  Reformed,  but  in  no  sense 

336 


TUE   GERMAN   REFORMED   CHURCH. 

ultra  or  radical.  It  would  seek  peace  and  pursue  it ;  it 
respects  the  inlieritance  which  has  come  down  to  it  from 
the  fathers  of  the  Reformation,  and  seeks  to  build  up  the 
kingdom  of  God  on  its  original  foundation.  Under  this 
view,  the  present  celebration,  this  Jubila3um  of  the  Cate- 
chism, as  tending  to  bring  us  into  communion  with  the  life 
and  theology  of  the  Church  in  its  beginning  in  the  father- 
land, is  a  contribution  on  our  part  to  the  cause  of  Protestant 
unity,  and  we  would  fain  hope  that  our  Protestant  brethren, 
generally,  may  unite  with  us  in  seeking  out  and  putting  up 
again  the  ancient  landmarks. 

337 


THE  ORGANIC  STRUCTURE 


HEIDELBERG    CATECHISM. 


By  KEV.  THOMAS  G.  APPLE,  A.M. 

GKEEXCASTLE,  PA. 


THE  ORGANIC  STRUCTURE 

OF   THE 

HEIDELBERG  CATECHISM. 

^g  'gib.  ^omn5  (§.  gippk,  ^.p.,  (§xtmnstk,  |a. 

"It  is  the  necessary  condition  of  a  book,"  says  Trench, 
"wliicli  shall  exert  any  great  and  effectual  influence,  which 
shall  stamp  itself  with  a  deep  impression  upon  the  minds 
and  hearts  of  men,  that  it  must  have  a  unity  of  purpose : 
one  great  idea  must  run  through  it  all.  There  must  be 
some  single  point  in  which  all  its  diflerent  rays  converge 
and  meet.  The  common  eye  may  fail  to  detect  the  unity, 
even  while  it  unconsciously  owns  its  power:  yet  this  is 
necessary  still ;  this  growing  out  of  a  single  root,  this  sub- 
ordination of  all  the  parts  to  a  single  aim,  this  returning  of 
the  end  upon  the  begiiniing.  .  .  .  And  it  is  hardly  neces- 
sary to  add,  that,  if  the  effects  are  to  be  deep  and  strong, 
this  idea  must  be  a  great  one :  it  must  not  be  one  which 
shall  play  lightly  upon  the  surface  of  their  minds  that  ap- 
prehend it,  but  rather  one  which  shall  reach  far  down  to 
the  dark  foundations,  out  of  sight,  upon  which  reposes  this 
awful  being  of  ours." 

These  words,  which  were  spoken  in  reference  to  the 
Bible,  the  inspired  word  of  God,  are  applicable  also,  we 
think,  to  the  Heidelberg  Catechism,  which  professes  to  set 
forth  in  a  condensed  form  the  knowledge  of  salvation,  as 
derived  from  this  divine  revelation.  As  the  object  of  Ilply 
Scripture  is  to  present  an  inspired  record  of  the  history 
and  nature  of  the  work  of  redemption,  as  this  centres  in 

341 


THE   ORGANIC   STRUCTURE   OF 

Jesus  Christ,  so  the  leading  object  of  the  Catechism  is  to 
present  so  much  of  the  knowledge  of  redemption  as  is 
necessary  for  salvation.  Its  general  aim,  therefore,  is  emi- 
nently practical.  It  proposes  to  answer  a  highly  important 
and  practical  question,  viz. :  How  are  we  to  be  saved?  Its 
object,  therefore,  is,  not  to  furnish  a  scientific  system  of 
faith  or  theology,  such  as  we  find  in  works  of  divinity,  nor 
a  complete  statement  of  every  thing  which  the  Church  be- 
lieves, as  in  a  Confession  of  Faith ;  nor  is  it  a  mere  compi- 
lation of  the  four  essential  parts  of  a  Catechism, — the  Apos- 
tles' Creed,  the  doctrine  of  the  Sacraments,  the  Ten  Com- 
mandments, and  the  Lord's  Prayer.  It  is  a  work  rather 
between  a  full  scientific  Confession  and  a  Catechism  of  the 
kind  referred  to. 

The  general  aim  of  the  Catechism  is  presented  in  the  first 
question: — "  What  is  thy  onl^j  comfort  in  life  and  in  death?'' 

The  answer  to  this  question,  which  is  noted  for  its  sim- 
plicity and  devotion,  as  well  as  for  its  truly  sublime  elo- 
quence, is  of  vast  importance,  in  view  of  the  relation  it 
bears  to  all  that  follows  it  in  the  Catechism.  It  is  a  re- 
sponse in  beautiful  language,  which  at  once  places  the  cate- 
chumen (who  is  supposed  to  be  a  baptized  member  of  the 
Church)  in  proper  relation  to  the  scheme  of  redemption 
which  it  subsequently  unfolds.  This  relation  is  that  of  one 
standing  in  grace,  and  therefore  in  real  possession  of  the 
greatest  comfort,  but  of  one  who  is  also  to  attain  to  the  full 
enjoj-ment  of  this  comfort  by  a  willing  and  cordial  assent 
to  the  truths  and  conditions  of  salvation  as  subsequently 
set  forth. 

It  has,  indeed,  been  made  a  question  whether  this  first 
answer  is  descriptive  of  the  present  state  of  the  catechu- 
men, or  intended  as  a  summing  up  of  the  benefits  to  be 
attained  by  a  proper  study  and  use  of  the  Catechism.  We 
think  it  has  special  significance  in  its  position  at  the  begin- 
ning of  the  Catechism,  as  the  first  answer  put  into  the 
mouth  of  the  baptized  member  of  the  Church.  It  states 
an  important  fact  in  regard  to  the  status  of  the  catechumen. 

312 


THE   HEIDELBERQ   CATECHISM. 

The  comfort  here  spoken  of  may  be  regarded  as  a  most 
precious  birthriglit,  which,  however,  may  be  either  em- 
braced iu  faith  and  obedience,  or  wickedly  sold  and  lost 
forever.  This  answer  may  be  regarded  as  related  to  what 
follows  in  the  Catechism,  as  the  promise  of  redemption 
made  to  our  first  parents  in  Paradise  immediately  after  the 
fall,  to  the  historical  development  of  the  scheme  of  re- 
demption, as  carried  forward  in  the  old  and  new  dispensa- 
tions. This  promise  gave  the  full  guarantee  of  salvation 
to  all  who  would  accept  it  and  believe  in  it,  yet  the  con- 
tents of  that  salvation  could  be  made  over  to  man  in  all 
theu'  fulness  only  when  the  Son  of  God  became  incarnate. 
The  comfort  here  spoken  of  is  an  objective  gracious  gift 
bestowed  in  Baptism,  and  it  is  to  be  appropriated  in  the 
way  of  subjective  experience,  by  the  faithful  study  and  ob- 
servance of  the  truths  and  means  of  grace  pointed  out  in 
the  Catechism. 

This  first  question,  therefore,  is  the  begiuning  and  the 
ending  of  the  Catechism  to  the  faithful  catechumen,  as  it 
declares  a  comfort  which  is  his  in  infancy  and  old  age,  in 
life  and  in  death. 

The  central  and  formative  principle  of  the  Catechism, 
therefore,  is,  Jesus  Christ  in  vital  union  with  the  baptized 
member  of  the  Church.  The  sin  and  misery  of  man,  his 
deliverance  by  a  personal  Redeemer,  his  faith,  the  ho]y 
sacraments,  the  power  of  the  keys,  his  conversion,  obe- 
dience, worship,  all  these  are  ruled  continually  by  this  re- 
lation,— by  what  Christ  is  and  does  toward  the  catechumen, 
and  what  the  catechumen,  as  belonging  to  Ilim,  is  and  does 
toward  Christ. 

After  this  introductory  question,  in  which  its  general  aim 
and  ruling  principle  are  stated,  the  Catechism  proceeds  to 
exhibit  first  that  state  or  condition  from  which  we  are 
saved.  Man  must  first  be  led  to  look  upon  his  utter  ruin, 
and  be  made  to  understand  its  nature,  before  he  can  under- 
stand and  appreciate  the  gracious  deliverance  which  God 
has  provided  for  him.     This  ruin  is  viewed  from  a  Chris- 

343 


THE   ORGANIC   STRUCTURE   OF 

tian  stand-point.  In  the  Lutheran  catechisms  the  Ten 
Commandments  are  placed  first,  to  be  used,  as  they  were 
used  by  the  Jews,  to  lead  to  Christ.  The  Heidelberg  Cate- 
chism difiers  here,  not  only  in  that  it  proclaims  the  gospel 
before  the  revelation  of  the  law,  in  which  respect  it  con- 
forms to  the  Bible,  where  the  promised  redemption  was 
revealed  before  the  giving  of  the  law;  but  also  in  this,  that 
it  uses  the  law  to  show  man  his  natural  condition  of  sin 
and  misery,  in  its  New  Testament  sense,  as  explained  by 
Christ.  It  makes  Christ  our  first  teacher,  and  from  His 
lips  it  furnishes  us  with  that  inward,  spiritual  interpretation 
of  the  law  of  God,  as  fulfilled  in  supreme  love^to  God,  and 
love  to  our  fellow-men  as  to  ourselves.  From  this  centre 
of  light  in  Jesus  Christ,  who  came  to  reveal  what  man  by 
nature  is,  as  well  as  to  save  him,  it  surveys  the  wreck  and 
ruin  of  a  fallen  world. 

From  this  point,  and  with  this  light,  it  perceives  the  uni- 
versal and  organic  sinfulness  of  the  human  race.  Its  survey 
is  broader,  and  its  scrutiny  deeper,  than  could  be  afforded 
by  the  faint  glimmering  light  of  heathenism,  or  the  twilight 
dawn  of  typical  and  prophetical  Judaism. 

If  we  ask  the  result  of  this  survey  and  scrutiny,  the 
answer  is,  that  man's  ruin  is  a  total  ruin.  He  is  prone  by 
nature  to  hate  God  and  his  neighbor.  He  is  so  corrupt 
that  he  is  wholly  incapable  of  doing  any  good,  and  prone  to 
all  wickedness. 

In  order  to  lead  to  a  proper  conception  of  the  nature  of 
man's  ruin,  the  Catechism  points  to  its  ground  or  origin  in 
the  history  of  the  race.  Beyond  that  it  does  not  go,  be- 
cause beyond  that  the  question  becomes  theoretical  and 
speculative.  Man's  ruin  is  organic,  and  holds  in  the  life  of 
the  race,  because  it  proceeds  from  the  fall  and  disobedience 
of  our  first  parents,  Adam  and  Eve,  in  Paradise.  The  sin 
of  the  individual  members  of  the  race  is  only  the  fruit  pro- 
duced by  an  evil  tree.  Consequently,  sin  is  a  fact  as  broad 
and  deep  as  humanity  itself. 

But  it  is  an  eternal  law  that  sin  produces  misery  and 

344 


THE    HEIDELBERG    CATECHISM. 

death.  Man,  though  fallen,  is  still  under  the  law  by  the 
very  constitution  of  his  nature.  In  the  awful  experiment 
of  disobedience  he  obtained  or  carried  with  him  the  know- 
ledge of  right  and  wrong,  and,  so  long  as  his  nature  is  not 
totally  destroyed  by  the  annihilation  of  his  being,  this 
knowledge  of  the  right,  while  he  pursues  the  wrong,  must 
work  out  in  his  experience  the  bitter  pangs  of  eternal 
death,  as  the  penalty  pronounced  upon  him  by  the  righteous 
Judge.  God's  moral  government  in  the  universe,  and 
man's  nature  as  a  reasonable  and  responsible  being,  both 
require,  that  sin  must  bring  its  own  penalty.  There  is  no 
hope  of  relief,  in  man,  from  this  condition  of  misery,  be- 
cause the  very  foundations  of  moral  rectitude  in  his  nature 
have  given  way.  The  power  that  he  allowed  to  subdue 
him  in  a  state  of  innocency,  which  was  then  a  power  from 
without,  has  now  become  a  power  in  his  own  life,  and 
works  as  a  law  of  depravity  from  within.  It  has  become 
conjoined  in  life-union  with  his  own  will,  and  holds  him, 
therefore,  an  eternally  willing  subject.  There  is  no  hope 
of  relief  in  the  interposition  of  any  one  attribute  of  God, 
in  opposition  to  any  other  of  His  attributes,  as,  for  instance, 
mercy  against  justice ;  for  God  cannot  contradict  Himself. 

Such  is  the  nature  of  man's  ruin,  as  presented  in  the  first  ^ 
Part  of  the  Catechism.  It  is  not  a  speculative  or  meta- 
physical treatment  of  the  doctrine  of  sin,  but  a  practical 
statement,  for  a  practical  end,  of  a  ruin  which  is  all  the  more 
dark  and  dreary  when  viewed  through  the  light  which  ^ 
Christ  has  shed  upon  it.  What  that  practical  end  is,  we  are 
next  to  consider. 

Between  the  first  and  second  Parts  there  is  a  connecting- 
link.  The  transition  from  the  one  to  the  other  is  not 
abrupt.  Indeed,  it  is  characteristic  of  the  Catechism  that 
its  different  parts  flow  together  as  gracefully  and  readily  as 
the  branches  of  a  stream  unite  their  waters  in  one  flow  to- 
ward the  ocean. 

"What  manner  of  mediator  and  redeemer,  then,  must  we 
seek?"     No  help  can  come  from  man,  for,  instead  of  being 

2  B  345 


THE    ORGANIC    STRUCTURE    OF 

able  to  make  satisfaction  to  divine  justice  for  liimself,  he 
daily  increases  Ms  debt.  No  mere  creature  can  make  this 
satisfaction,  for  God  will  not  punish  any  other  creature  for 
the  sin  which  man  hath  committed,  neither  can  any  mere 
creature  sustain  the  burden  of  God's  eternal  wrath  against 
sin,  so  as  to  deliver  others  from  it.  Among  all  creatures 
man  is  the  only  one  whom  God  will  accept  as  a  deliverer, 
yet  man  cannot  make  the  satisfaction.  The  only  alterna- 
tive, then,  is  to  seek  for  one  who  is  very  man  and  very  God 
in  one  person.  Such  a  Mediator  is  the  Lord  Jesus  Christ, 
who  of  God  is  made  unto  us  wisdom  and  righteousi'iess  and 
sanctification  and  redemption. 

Thus  we  are  conducted  to  the  person  of  Christ  as  the 
fountain  of  life  and  salvation  for  a  fallen  world.    When  the 
tie  which  bound  man  to  God  was  broken  through  the  fall, 
it  was  necessary  that  the  restoration  should  be  made  by  a 
new  living  bond  of  union,  and  this  union  is  effected  in  and 
by  a  personal  Redeemer,  even  the  Lord  Jesus  Christ,     The 
person  of  Christ  comes  before  the  work  which  He  performs. 
The  constitution  of  His  person,  as  God  and  man,  compre- 
hending two  natures,  is  regarded  as  necessary  in  order  that 
He  may  truly  fill  the  place  of  a  mediator  between  God  and 
man.     Thus  the  person  of  the  second  Adam  is  placed  over 
against  the  first  Adam.     As  the  ruin  of  humanity  is  based 
on  the  organic  relation  which  holds  between  Adam  in  his 
fallen  state  and  all  his  descendants,  so  the  restoration  of 
man  has  its  foundation  in  the  organic  union  between  Christ 
and  those  who  are  constituted  members  of  Him  by  faith. 
^■Are  all  men,  then,  saved  by  Christ,  as  they  have  perished  by 
Adam?     No;  only  such  as  by  true  faith  are  ingrafted  into 
Him,  and  receive  all  His  benefits."     Here  the  redemption 
provided  in  Christ  is  regarded  as  an  organic  redemption, 
and  as   it  was  made    in  human    nature,  and   not  merely 
for  individual   men,  it  must  be  general  in   its  character. 
It   is   potentially  as  broad  and  deep  as  humanity  itself. 
There  is  no  limitation  of  salvation  in  the  person  of  Christ, 
and    consequently   there    can    be    no    limitation    in    His 

346 


THE   HEIDELBERG   CATECHISM. 

work.  The  limitation  of  salvation  in  the  human  race  must 
be  found,  therefore,  not  in  Christ,  but  in  man.  To  say  that 
Christ  brought  redemption  for  only  a  portion  of  the  human 
family,  is  to  misunderstand  the  constitution  of  His  person 
and  the  nature  of  His  work.  "We  can  find  this  limitation 
only  in  man.  As  the  sin  of  Adam  is  a  general  fact,  limited 
only  by  humanity  itself,  so  the  salvation  in  Christ  is  for  all 
men.  And  yet  it  is  just  as  true  that  all  men  are  not  saved, 
but  only  those  who  are  made  members  of  Christ  by  a  true 
faith. 

Here  we  have  more  specifically  brought  out  what  is  im- 
plied in  the  first  question, — that  the  whole  idea  of  redemp- 
tion centres  in  Christ  in  vital  union  with  those  who  believe 
on  His  name. 

We  need  now  to  know  what  true  faith  is,  both  in  its  sub- 
jective exercise  and  in  its  objective  contents.  As  to  the 
former,  it  is  declared  to  be  the  gift  of  the  Holy  Ghost, 
and  not  the  work  of  man ;  as  to  the  latter,  it  is  all  that  is 
promised  us  in  the  gospel,  comprehended  briefly  in  the 
Apostles"  Creed.  Christ  is  the  object  of  faith,  and  in  this 
faith  the  first  Christians  were  baptized.  The  Creed,  how- 
ever, which  was  first  limited  to  the  single  proposition, 
"believe  in  the  Lord  Jesus  Christ,  and  thou  shalt  be 
saved,"  became  extended  afterward,  in  order  to  define  it 
against  rising  error,  until  it  became  full  and  complete  in 
the  Apostles'  Gi'eed. 

Christ,  as  He  is  presented  to  our  faith  in  t)ie  Apostles' 
Creed,  is  made  unto  us  wisdom.  He  is  our  prophet,  to  reveal 
to  us  the  true  knowledge  of  God.  He  reveals  to  us  the 
Father;  for  "  no  man  knoweth  the  Father  save  the  Son, 
and  he  to  whomsoever  the  Son  will  reveal  Him."  Hence 
we  have  in  the  Creed  the  knowledge  of  God  the  Father 
Almighty,  Maker  of  heaven  and  earth,  the  Creator  of  all 
things  visible  and  invisible,  the  Preserver  and  Governor 
of  all  things,  the  God  and  Father  of  our  Lord  Jesus 
Christ.  Through  Christ  we  know  the  Holy  Ghost,  the 
blessed  Comforter,  whom  He  sent  into  the  world.    Through 

347 


THE    ORGANIC    STRUCTURE   OF 


Christ  we  learn  tlie  nature  of  that  kingdom  of  divine  grace 
which  He  established  on  earth,  the  Church  of  the  living 
God,  the  communion  of  saints,  the  remission  of  sins,  the 
resurrection  of  the  body,  and  the  life  everlasting. 

Christ,  as  presented  to  our  faith  in  the  Creed,  is  made 
unto  us  righteousness.  When  the  question  is  asked,  at  the 
close  of  the  Creed,  "What  doth  it  help  thee  now  that  thou 
believest  all  this?"  the  terse  and  brief,  yet  comprehensive, 
answer  is  made,  "  That  I  am  righteous  in  Christ  before 
God,  and  an  heir  of  eternal  life."  The  justification  here 
spoken  of  is  represented  as  a  real  imparting  of  the  merits 
of  Christ  to  the  believer.  "Not  that  I  am  acceptable 
to  God,"  it  is  said,  "on  account  of  the  worthiness  of  my 
faith,  but  because  only  the  satisfaction,  righteousness,  and 
holiness  of  Christ  is  my  righteousness  before  God,  and 
I  can  receive  the  same  and  make  it  my  own  in  no  other 
way  than  by  faith  alone." 

Hence  Christ,  as  presented  for  faith  in  the  Creed,  is 
also  made  unto  us  sandification  and  redemption.  In  speaking 
of  the  necessity  of  bringing  forth  the  fruits  of  righteous- 
ness in  those  who  are  justified,  the  Catechism  declares, 
"it  is  impossible  that  those  who  are  implanted  into  Christ 
by  true  faith  should  not  bring  forth  fruits  of  thankful- 
ness." The  end  of  the  Christian  life,  as  it  is  continually 
nourished  and  fed  by  Christ  in  the  Church,  is  the  resur- 
rection of  the  body,  and  life  everlasting,  or  complete  re- 
demption. 

It  is  easy  to  see,  therefore,  that,  so  far  as  the  teaching 
of  positive  truth  and  doctrine  is  concerned,  the  Apostles' 
Creed  occupies  the  central  and  principal  place  in  the 
Catechism.  It  is  for  the  catechumen  "the  faith  once 
delivered  to  the  saints."  In  the  full  and  comprehensive 
explanation  of  its  several  articles,  the  Catechism  furnishes 
all  the  knowledge  which  it  considers  necessary  for  the 
object  it  has  in  view  in  the  instruction  of  the  catechumen 
in  reference  to  the  Holy  Trinity,  Creation,  Providence, 
the  Atonement,  the  Holy  Spirit,  and  the  Church.     Under 

348. 


THE    HEIDELBERG   CATECHISM. 

this  last  may  be  included  also  the  II0I3'  Sacraments,  the 
Keys,  Obedience,  and  Prayer,  as  parts  of  the  legitimate 
exercise  of  the  functions,  life,  and  worship  of  the 
Church. 

But  the  Creed  is  presented  as  the  principal  part  of  the  1^ 
Catechism,  not  merely  for  the  knowledge  of  Christian  doc- 
trine which  it  furnishes, — that  is,  truth  for  the  intellect, — 
but  to  be  adopted  as  the  expression  of  the  catechumen's 
faith. 

It  does  not  fall  within  the  province  of  this  article  to 
follow  the  Catechism  in  its  explanation  of  the  Creed.  Our 
object  has  heen  simply  to  endeavor  to  show  why  it  stands 
where  it  does,  and  its  relation  to  what  goes  before  and 
what  comes  after  it.  We  may  add,  however,  in  this  con- 
nection, that,  in  adopting  the  Apostles'  Creed  as  the  form 
in  which  the  facts  and  truths  of  redemption  are  presented, 
the  Catechism  exhibits  its  historical  and  churchly  spirit. 
It  presents  the  teachings  of  the  gospel,  the  inspired  word 
of  God;  but  it  presents  these  teachings  as  they  have  been 
understood,  explained  in,  and  believed  by  the  Church 
from  the  beginning.  This  is  not  a  system  of  faith  drawn 
immediately  and  directly  from  the  Bible,  but  it  is  the  teach- 
ing of  the  Bible  as  it  comes  to  us  through  the  mind  of  the 
Church,  which  was  established  before  the  Bible  was 
written,  and  to  which  the  guardianship  of  the  sacred 
oracles  from  the  beginning  was  intrusted. 

Next  to  the  Apostles'  Creed  and  the  doctrine  of  justi- 
fication  by  faith   alone,  the   Catechism   contains,  in   the 
second   Part,   the   subject   of  tlie   Holy   Sacraments    and  y^ 
the  doctrine  of  the  Keys,  or  the  oiRce  of  Christian  Dis-  w^ 
cipline. 

In  thus  placing  the  Holy  Sacraments  next  in  order  to 
the  word  of  God,  or  the  gospel,  as  set  forth  in  the  Apos- 
tles' Creed,  the  Catechism  only  follows  the  order  usually 
observed.  The  meaning  of  this  order  may  be  at  once 
perceived  if  we  consider  what  a  sacrament  is,  and  what 
ofiice  it  is  appointed  to  perform  in  the  work  of  man's  sal- 

349 


THE   OKGANIC    STRUCTURE   OF 

vation.  In  the  Catechism  a  sacrament  is  defined  to  be  a 
sign  and  seal  of  the  promise  of  the  gospeL 

In  order  to  assist  and  strengthen  faith  in  His  word,  on 
account  of  human  weakness  and  unbelief,  God,  from  the 
beginning,  associated  with  His  promises  certain  outward 
signs.  "When  He  gave  ISToah  the  promise  that  He  would 
never  again  destroy  the  world  by  a  flood.  He  appointed 
the  bow  in  the  cloud  as  a  sign  of  His  promise.  When  He 
chose  Abraham  to  be  the  father  of  the  faithful,  and  pro- 
mised that  in  his  seed  all  the  nations  of  the  earth  should 
be  blessed,  He  gave  him  the  sign  of  circumcision  as  a  seal 
of  the  righteousness  of  his  faith.  In  the  language  of 
Calvin,  "there  is  never  any  sacrament  without  an  ante- 
cedent promise  of  God,  to  which  it  is  subjoined,  in  order 
to  confirm  and  seal  the  promise  itself,  and  to  certify  and 
ratify  it  to  us;  which  means  God  foresees  to  be  necessary, 
in  the  first  place,  on  account  of  our  ignorance  and  dul- 
ness,  and,  in  the  next  place,  on  account  of  our  weakness." 
The  sign  and  seal,  therefore,  follow  the  promise  or  word 
which  is  declared  for  our  faith. 

Sacraments  may  be  regarded  as  subserving  two  pur- 
poses, one  of  which  is  that  they  confirm  and  strengthen 
our  faith.  "  Our  faith,  being  slender  and  weak,  unless  it 
be  supported  on  everj-  side  and  sustained  by  every  assist- 
ance, immediately  shakes,  fluctuates,  totters,  and  falls. 
And  as  we  are  corporeal,  always  creeping  on  the  ground, 
cleaving  to  terrestrial  and  carnal  objects,  and  incapable 
of  understanding  or  conceiving  any  thing  of  a  spiritual 
nature,  our  merciful  Lord,  in  His  infinite  indulgence, 
accommodates  Himself  to  our  capacity,  condescending  to 
lead  us  to  Himself  even  by  these  earthly  elements,  and  in 
the  flesh  itself  to  present  to  us  a  mirror  of  spiritual 
blessings.  'For  if  we  were  incorporeal,'  Chrysostom  says, 
'He  would  have  given  us  these  things  pure  and  incor- 
poreal. jS'ow,  because  we  have  souls  enclosed  in  bodies, 
He  gives  us  spiritual  things  under  visible  emblems;  not 
because   there   are    such   qualities   in   the   nature  of  the 

350 


THE    HEIDELBERG   CATECHISM. 

tilings  presented  to  us  in  tlic  sacraments,  but  because  they 
liave  been  desio-nated  bv  God  to  tliis  signification.'  " — 
Calvix. 

But  another  pnrj)Oso  sacraments  subserve  is,  that  they 
are  seals  impressed  by  the  hand  of  God  Himself,  whereby 
He  ratifies  and  establishes  for  us  the  gracious  promises 
of  His  word.  The  word  without  the  sacraments,  now  that 
God  has  instituted  them,  is  like  an  official  document  or 
writing  without  the  official  seal.  It  is  a  mere  statement, 
without  force  or  validity.  In  this  view  we  may  see  that 
the  word  must  first  be  declared,  the  writing  must  first  be 
produced,  and  afterward  it  receives  the  royal  seal.  But  we 
may  see  also  why  the  sacraments  are  made  to  follow  the 
subject  of  faith  both  in  its  subjective  character  and  its 
objective  contents.  The  word  declares  certain  good;  faith 
is  the  receptive  organ  or  faculty  by  which  it  is  to  be 
received;  and  the  sacraments  are  the  official  seals  by 
which  a  real  conveyance  of  the  promised  good  is  made. 
The  Cjuestion  is  sometimes  asked,  wdiether  the  sacraments 
are  essential  to  salvation.  It  is  urged  that  the  word 
alone  is  sufficient  for  this  end.  We  need  only  ask,  in 
reply,  whether  the  seal  of  a  charter  or  patent  is  essential  to 
give  it  validity  and  force.  The  charter  without  the  seal 
is  useless;  and  the  seal  without  the  charter  w^ould  be 
equally  meaningless.  JSTor  does  this  imply  that  the  word 
of  God  is  not  in  itself  sufficiently  unchangeable  and  true, 
any  more  than  the  official  document  of  a  king  or  ruler  is 
not  true  Avithout  the  seal.  It  means  that  God  has  taken 
this  method  to  make  over  to  us  the  blessings  promised  in 
His  word. 

As,  therefore,  the  sacraments  are  God's  royal  seals 
affixed  to  His  promise  of  redemption,  and  signs  for  the 
confirmation  of  our  faith,  they  properly  follow  after  the 
declaration  of  that  promise  and  word,  and  the  treatment 
of  Christian  faith. 

Baptism  is  the  sign  and  seal  of  the  new  birth,  or  "  of 
initiation,  by  which  we  are  admitted  into  the  society  of  the 

351 


THE    ORGANIC    STRUCTURE    OF 

Church,  in  order  that,  being  incorporated  into  Christ,  we 
may  be  numbered  among  the  children  of  God."  The 
Lord's  Supper  is  "  a  spiritual  banquet,  in  which  Christ 
testifies  Himself  to  be  the  bread  of  life,  to  feed  our  souls 
for  a  blessed  immortality."  The  beginning  and  the  nou- 
rishing of  the  Christian  life  are  thus  made  over  to  us  by  a 
faithful  use  of  the  sacraments. 

It  might  be  supposed  that  the  way  of  man's  deliverance 
is  now  complete.  There  is  one  other  subject,  however, 
necessary  to  complete  our  knowledge  of  the  way  of  sal- 
vation. 

The  Church,  which  is  "the  body  of  Christ,"  to  whom 
are  given  the  oracles  of  inspired  truth,  and  in  whose 
bosom  the  holy  sacraments  are  administered,  has  intrusted 
to  her  care  the  training  or  nurture  of  those  who  seek  life 
and  peace  in  her  hallowed  communion.  As  the  Jeru- 
salem from  above,  "the  mother  of  us  all,"  she  has  com- 
mitted to  her  the  prerogative  of  opening  the  kingdom  of 
heaven  to  all  believers  ancj  shutting  it  against  all  unbe- 
lievers. "VYe  say  this  is  the  prerogative  of  the  Church;  for 
it  is  expressly'  declared  that  this  opening  and  shutting  the 
kingdom  of  heaven  is  accomplished  by  the  preaching  of 
the  gospel  and  Christian  discipline.  It  is  not  the  Bible, 
therefore,  nor  God  immediately  and  directly,  who  pro- 
nounces the  forgiveness  of  sin  and  retains  the  sins  of  those 
who  are  disobedient  and  without  repentance,  but  it  is  the 
Church,  whose  office  it  is  to  preach  the  gospel,  administer 
the  sacraments,  and  maintain  Christian  discipline.  "Go 
ye,  therefore,  into  all  the  world,  and  preach  my  gospel." 
"Whosesoever  sins  ?/e  remit,  they  are  remitted;  and  whose- 
soever sins  ye  retain,  they  are  retained." 

Although  there  is  not  much  said  expressly  of  the  Church 
in  the  second  Part  of  the  Catechism,  the  fact  being  simply 
stated,  in  explanation  of  the  9th  article  of  the  Creed,  that 
God,  from  the  beginning  to  the  end  of  the  world,  gathers, 
l^reserves,  and  defends  a  Church  chosen  unto  everlasting 
life,  yet  we  may  say  its  existence  and  important  functions 

352 


THE    HEIDELBERG    CATECHISM. 

are  implied  in  the  wliole  system  of  trutli  tauglit  The 
theory  of  religion  taught  in  the  Catechism  "assumes, 
throughout,  that  the  Church  is  in  a  certain  sense  the 
medium  and  bearer  of  spiritual  life  for  her  own  children; 
that  while  religion  is  a  pre-eminentl}'  individual  and  subject- 
ive interest  in  one  view,  it  is  still,  in  another,  conditioned 
and  upheld,  like  all  life,  by  an  objective  ground  that  lies 
without  and  beyond  its  particular  subject  altogether."  [Dr. 
Kevin's  History  and  Genius  of  the  Heidelberg  Catechism.) 

This  appears,  now,  in  the  doctrine  of  the  Keys,  with 
which  the  second  Part  of  the  Catechism  closes.  There  is  a 
power  and  authority  here  over  and  above  the  individual 
Christian.  The  Church  is  empowered  to  administer  the  v^ 
sacraments,  and  this  implies  also  that  she  is  authorized  to 
admit  to  and  exclude  from  these  sealing  ordinances.  On 
this  account,  the  subject  of  the  Keys  is  introduced  imme- 
diately after  the  sacraments.  These  sacraments  are  holy 
mysteries,  to  be  carefully  guarded  by  the  Church  from 
abuse.  As  the  tree  of  life  w^as  guarded  after  man  was 
driven  from  Paradise,  and  as  the  ark  of  the  covenant  was 
shielded  from  all  impertinent  curiosity,  so  these  are  to  be 
kept  sacred.  They  are  not  for  the  impenitent,  the  irre- 
verent, the  profane. 

"We  have  now  seen  what  God  does  for  man  in  the  work^ 
of  redemption.  Of  His  sovereign  grace  lie  provides  a 
Saviour  from  sin  and  death,  and  through  the  Holy  Spirit 
produces  faith  in  this  Saviour.  He  appoints  for  him  holy 
sacraments,  through  which  He  makes  over  to  him  the  things 
promised  in  the  gospel, — the  gift  of  a  new  life,  and  the 
nourishment  of  that  life.  What  is  the  result  or  effect  of 
this  work  of  God  toward  man  ?  It  produces  in  him  its 
legitimate  effect.  It  inspires  him  with  love  and  gratitude, 
and  these  reveal  themselves  in  a  life  of  obedience  and  con- 
secration to  the  gloiy  of  God.  As  natural  as  it  is  for  the 
fertile  soil  to  produce  fruit  when  the  seed  has  been  sown 
and  the  gentle  showers  and  genial  warmth  have  come  upon 

353 


THE    ORGANIC    STRUCTURE    OF 

it,  SO  natural  is  it  for  man  to  respond  in  love  and  thankful 
\jobedience  when  God  delivers  him  from  sin  and  death. 

In  the  third  Part  of  the  Catechism,  which  treats  of  thank- 
fiihiess,  we  have  set  forth  what  man  is  moved  to  do  toward 
God  in  return  for  his  deliverance. 

The  first  subject  presented  is  that  of  conversion,  or,  as  it 
is  in  the  German,  True  Eepentance.  This  presupposes  the 
work  of  regeneration.  Regeneration  is  the  work  which 
God  performs  in  man  when  He  creates  within  him  a  new 
heart,  or  implants  within  him  the  germ  of  a  new  life.  It 
is  the  act  of  his  incorporation  into  Christ.  In  this  work 
God  alone  is  active,  man  passive.  Repentance,  or  conver- 
sion, is  the  eftect  of  regeneration,  and  is  the  work  man  per- 
forms, not  indeed  in  his  own  strength,  but  by  the  Holy 
Ghost.  In  his  full  and  lucid  argument  on  the  subject  of 
repentance,  Calvin  remarks  "that  repentance  not  only  im- 
mediately follows  faith,  but  is  produced  by  it."  And  again 
he  says,  "those  who  imagine  that  repentance  rather  pre- 
cedes faith  than  is  produced  by  it,  as  fruit  by  a  tree,  have 
never  been  acquainted  with  its  power,  and  are  induced  to 
adopt  that  sentiment  by  a  very  insufficient  argument," 
— which  argument  he  proceeds  to  review  and  satisfactorily 
refute.  He  concludes  that  "  there  is  not  the  least  appear- 
ance of  reason  in  the  notion  of  those  who,  in  order  to  begin 
with  repentance,  prescribe  to  their  young  converts  certain 
days  during  which  they  must  exercise  themselves  in  re- 
pentance ;  after  the  expiration  of  which  they  admit  them 
to  the  communion  of  evangelical  grace."  His  definition 
of  repentance,  too,  corresponds  entirely  with  that  given  in 
the  Heidelberg  Catechism.  It  is,  he  says,  "  a  true  conver- 
sion of  our  life  to  God,  proceeding  from  a  sincere  and 
serious  fear  of  God,  and  consisting  in  the  mortification  of 
our  fiesh  and  of  the  old  man,  and  in  the  vivification  of  the 
Spirit." 

This  mortification  of  the  old  man  and  quickening  of  the 
new  man  is  nothing  else  than  the  death  and  resurrection 
of  Christ  operating  in  the  Christian.     The  calls  to  repent- 

354 


THE    HEIDELBERG    CATECHISM. 

ance  generally  in  the  Bible  are  addressed  to  those  who  are 
in  covenant-relation  with  God.  "Repent  ye;  for  the  king- 
dom of  heaven  is  at  hand,"  said  John  the  Baptist,  and  the 
Saviour, — in  which  it  is  implied  that  repentance  is  possible 
only  where  the  grace  of  the  gospel  kingdom  comes  to  man. 
This  order,  we  know,  is  the  reverse  of  that  frequently  advo- 
cated, where  repentance,  or  conversion,  is  made  to  precede 
regeneration.  And  if  we  regard  the  religion  of  Christ  as 
only  adapted  to  adnlts,  as  a  missionary  religion  only  ad- 
dressed to  the  unbaptized,  it  might  indeed  be  said  that  a 
certain  preparation  for  regeneration  is  necessary  for  the  re- 
ception of  the  grace  of  regeneration,  though  even  this  pre- 
paration would  have  to  be  the  result  also  of  grace.  But  the 
religion  of  the  Bible,  both  in  the  old  and  new  dispensations, 
is  the  result  of  God's  covenant  made  not  only  with  adults, 
but  also  with  their  children.  If,  then,  repentance,  or  con- 
version, as  a  self-conscious  process  in  the  mind  and  heart,  is 
a  necessary  condition  of  regeneration,  we  may  well  ask,  how 
then  are  our  children  to  be  regenerated  ?  To  say  they  are  not 
regenerated,  is  to  shut  them  out  of  heaven  if  they  die,  and 
leave  no  basis  for  true  Christian  nurture  if  they  live.  The 
view  of  the  Catechism  manifestly  regards  conversion  as  fol- 
lowing regeneration  as  its  fruit ;  for  how  can  the  effects  of 
Christ's  death  and  resurrection  be  produced  in  the  heart  and 
life  before  we  are  made  members  of  Christ  and  born  into  Ilis 
gracious  kingdom?  "KnoAV  ye  not  that  so  many  of  us  as 
were  baptized  into  Jesus  Christ  were  baj^tized  into  His 
death?  Therefore  we  are  buried  with  Ilim  by  baptism  into 
death :  that  like  as  Christ  was  raised  up  from  the  dead  by 
the  glory  of  the  Father,  even  so  we  also  should  walk  in 
newness  of  life." 

This  point  being  established,  we  look  for  some  rule  or 
guide,  not  to  produce  obedience, — for  this,  in  spirit  at  least, 
has  already  been  produced, — but  to  regulate  this  obedience. 
This  we  find  in  the  law  of  God,  those  divine  command- 
ments which  comprehend  the  whole  duty  of  man. 

It  may  be  said  that  in  introducing  the  law  in  this  third 

355 


THE   ORGANIC    STRUCTURE   OF 

Part  of  the  Catecliisni  there  is  a  return  to  JeAvish  legalism, 
which  St.  Paul  condeinns.  That  apostle  clearly  teaches 
that  the  law  is  not  the  ground  of  man's  justification ;  for  in 
that  view  it  brings  only  condemnation  and  death.  He  also 
teaches  that  the  law  is  not  the  ground  of  our  sanctification ; 
for  this  he  asserts  to  be  the  life  of  Christ  in  us. 
y^  But  it  must  not  be  forgotten  that  the  law  still  has  a 
legitimate  function  to  perform  in  the  life  of  the  Christian, 
considered,  not  as  the  voice  which  condemns,  and  as  in  this 
view  being  only  a  schoolmaster  to  lead  us  to  Christ,  but  in 
its  ethical  character  as  a  rule  of  life  is  the  law  employed 
in  the  third  Part  of  the  Catechism.  "VVe  may  say  the 
Christian  has  within  him  the  disposition  to  render  obe- 
dience to  God.  This  disposition  or  desire  and  the  power 
to  render  obedience  come  from  Christ,  and  so  far  he  is  not 
under  the  law,  but  under  grace.  Yet  there  is  required  an 
outward  rule  or  model  to  aid  him  in  carrying  out  this  dis- 
position of  his  heart.  "  The  third  use  of  the  law,"  saj-s 
Calvin,  "which  is  the  principal  one,  and  which  is  more 
nearly  connected  with  the  proper  end  of  it,  relates  to  the 
faithful,  in  whose  hearts  the  Spirit  of  God  already  lives  and 
reigns.  For  although  the  law  is  inscribed  and  engraven  on 
their  hearts  by  the  finger  of  God, — that  is,  although  they 
are  so  excited  and  animated  by  the  direction  of  the  Spirit 
that  they  desire  to  obey  God, — ^yet  they  derive  a  twofold 
advantage  from  the  law.  For  they  find  it  an  excellent 
instrument  to  give  them,  from  day  to  day,  a  better  and 
more  certain  understanding  of  the  divine  will  to  which 
they  aspire,  and  to  confirm  them  in  the  knowledge  of  it. 
As,  though  a  servant  be  already  influenced  by  the  strongest 
desire  of  gaining  the  approbation  of  his  master,  yet  it  is 
necessary  for  him  carefully  to  inquire  and  observe  the 
orders  of  his  master,  in  order  to  conform  to  them."  A 
second  benefit  he  states  to  be  the  excitement  and  stimu- 
lation to  duty  which  the  law  aids  in  stirring  up  within  the 
Christian. 
It  is  here,  indeed,  that  the  law  finds  its  full  accordance 

S66 


THE    HEIDELBERG    CATECHISM, 

with  the  gospel.  It  did  not  stand  opposed  to  the  promise  v^ 
of  salvation  in  the  old  dispensation,  but  was  given  to  assist 
in  leading  the  Jews  to  rest  the  more  on  the  promise,  and 
also  to  be  unto  them  a  rule  of  life.  So  in  the  new  dispensa- 
tion it  is  not  opposed  to  grace,  but  becomes  the  measure  of 
a  perfect  life  to  which  the  subjects  of  grace  strive  to  attain. 

That  it  is  placed  in  the  third  Part  of  the  Catechism  as 
the  rule  of  life  for  the  Christian,  therefore,  shows  us  the 
profound  view  of  the  nature  and  use  of  the  law  which  was 
held  by  the  authors  of  the  Catechism.  It  is  in  accordance 
with  the  many  exhortations  to  obedience  and  good  works 
found  in  the  Epistles,  especially  in  Paul's  Epistle  to  the 
Romans,  where  these  exhortations  to  obedience  are  made 
to  follow  the  great  doctrine  of  salvation  by  grace. 

On  this  point  the  Heidelberg  Catechism  again  differs  in 
its  organic  structure  from  Luther's  Catechism,  in  which 
the  ten  commandments  are  placed  only  in  the  first  part, 
and  employed,  therefore,  only  to  show  the  necessity  of 
salvation  by  grace.  It  is  known,  too,  that  one  of  the  weak 
points  in  the  Lutheran  system  is  its  tendency,  when  not 
carefully  guarded,  toward  antinomianism.  And  we  are  as 
free  to  grant  also  that  one  of  the  dangers  to  which  the 
Reformed  Church  has  been  exposed  is  its  tendency  to 
legalism.  This  appeared  to  some  extent  in  Calvin,  and  it 
has  shown  itself  in  later  times  in  Puritanism  and  Method- 
ism. But  this  danger  lies  not  in  the  organic  structure 
of  the  Heidelberg  Catechism.  It  is  a  danger  rather  to 
which  those  expose  themselves  who  part  company  with  the 
churchly  and  sacramental  features  of  the  Reformed  faith. 

It  seems  proper  in  this  place  to  notice  also  a  peculiarity 
in  the  division  of  the  Decalogue,  in  which  the  Reformed 
Church  differs  from  the  Roman  Catholic  and  Lutheran. 
The  Reformed  churches,  following  the  division  of  Origen 
and  of  Philo  and  Josephus,  make  the  3d  verse  of  the  20tli 
chapter  of  Exodus  to  contain  the  first  commandment,  and 
the  4th-6th  verses  to  contain  the  second  commandment; 
after  which  the  remainder  may  be  easily  traced.     The  Lu- 

357 


THE    ORGANIC    STRUCTURE   OF 

llierau  Church,  following  the  Augustinian  method,  makes 
the  2cl-6th  verses  referred  to  contain  but  one  command- 
ment, and  then  to  complete  the  number  ten  it  makes  the 
17th  verse  contain  two  commandments.  The  former  may 
be  called  the  Grceco-Beformed,  the  latter  the  Laiino-Luthcran. 
Another  method,  still,  agrees  with  the  latter  of  the  above 
in  regard  to  the  tenth  commandment,  but  differs  in  regard 
to  the  first  and  second,  making  verse  2  in  Exodus  xx.  to 
contain  the  first  commandment,  and  3-6  to  contain  the 
second.  "Of  these  methods,  the  most  ancient  historical 
testimony  is  in  favor  of  that  adopted  by  the  Reformed 
Church."  A  consideration  of  the  internal  structure  of  the 
Decalogue  would  also  favor  this  method.* 

The  last  subject  introduced  in  the  Catechism  is  'prayer. 

It  is  not  to  be  inferred,  of  course,  that  the  last  thing  a 

y  Christian  does  is  to  pray.     Prayer  is  here  represented  as 

the  perfection  and  crowning  beauty  of  the  Christian  life. 

As  the   whole   end  of  redemption  is  to  bring  man  into 

*  Herzog's  Encyclopaidia,  translated  by  Dr.  Bomberger.     Art.  Decalogue, 
by  Oehler. 

We  also  quote  here  a  note  by  Dr.  Schaff,  in  his  Catechism  recently  pub- 
lished:— 

'•  .  .  .  Besides  the  intrinsic  evidence,  which  shows  the  ten  commandments 
to  be  an  indivisible  unit,  a  comparison  of  Exod.  xx.  17  with  Deut.  v.  21  settles 
the  dispute  in  favor  of  the  view  of  the  Reformed  churches,  which  is  also  admitted 
to  be  the  correct  one  by  many  of  the  best  Lutheran  divines  and  commentators. 
For  in  Deut.  v.  21  (as  also  in  Exod.  xx.  17  in  the  Greek  translation  of  the 
Seventy)  the  order  is  transposed,  and  the  neighbor's  wife  put  before  the 
neighbor's  house.  This  would  make  what  is  the  ninth  commandment  in 
Exodus  to  be  the  tenth  commandment  in  Deuteronomy,  if  the  Roman  view 
were  correct.  St.  Paul,  moreover,  in  enumerating  the  commandments  of  the 
second  table,  Rom.  xiii.  9  (compare  also  vii.  7),  alludes  to  the  tenth  with  the 
words,  "Thou  shalt  not  covet,"  without  intimating  any  such  division.  The 
Roman  Catechism  indirectly  refutes  its  own  division,  by  treating  the  ninth 
and  tenth  commandments  under  one  head  (while  all  the  others  are  treated 
separately),  and  by  expressly  admitting,  "  We  have  united  these  two  com- 
mandments, because  their  object  is  the  same,  and  the  manner  of  treating  them 
should  be  the  same."  Most  of  the  modern  commentators  of  Luther's  Cate- 
chism (Stier,  who  adopts  the  Reformed  division  in  full,  the  Wiirtemberg  Cate- 
chism, Brieger,  Caspari,  Mann,  Schmucker)  likewise  combine  the  two  in  the 
explanation. 
358 


THE    HEIDELBERG   CATECHISM. 

living  communion  and  fellowship  with  God,  so  that  he  may 
speak  forth  His  praise  and  glorify  Him  forever,  that  exer- 
cise which  is  most  concerned  in  praise  and  communion  is 
placed  last.  According  to  the  general  order  of  the  Cate- 
chism, prayer  could  not  he  placed  in  the  first  Part,  which 
treats  of  man's  sin  and  misery;  neither  could  it  well  be 
placed  in  the  second  Part,  which  treats  of  man's  deliver- 
ance. It  belongs  properly  to  the  third  Part,  because,  in 
the  language  of  the  Catechism,  "it  is  that  chief  part  of 
thankfulness  which  God  requires  of  us,"  &c.  The  spirit 
of  pra3'er,  like  the  spirit  of  obedience,  is  begotten  within  us 
by  the  Holy  Ghost.  As  the  Christian  is  inwardly  moved  to 
obey  the  commandments  by  a  desire  to  show  his  gratitude  for 
favors  and  blessings  received,  so  he  is  moved  to  pray  by  the 
same  spirit  of  thankfulness  and  a  longing  desire  after  com- 
munion Avith  God, — a  desire  that  His  glory  maybe  promoted 
in  the  world.  And  as  in  the  case  of  the  commandments  a 
guide  is  necessary  for  the  development  of  the  inner  life,  so 
the  spirit  of  prayer  also  requires  a  model  form  of  words. 
The  Lord's  Prayer  is  thus  introduced,  to  teach  us  in  what 
manner  of  expressions  and  petitions  we  should  clothe  those 
desires  which  are  formed  within  us  by  the  Holy  Ghost. 
This,  at  last,  is  the  great  end  of  the  Christian  life.  Man 
was  originally  created  to  be  the  mouthpiece  of  this  lower 
creation,  to  speak  forth  the  praise  and  glory  of  God.  In 
his  redemption  he  is  more  than  restored  to  this  original 
position ;  for  now  he  shows  forth  not  only  the  perfections 
of  the  natural  creation,  but  the  still  higher  glones  of  the 
new  creation  in  Christ  Jesus. 

From  this  brief  summarj^  of  the  Heidelberg  Catechism, 
in  which  an  attempt  has  been  made  to  follow  up  and  trace 
out  the  connection  of  the  different  parts,  these  two  things, 
we  think,  must  be  apparent: — 

1.  Viewing  the  Catechism  as  a  book  of  Christian  instruc- 
tion for  the  young,  it  is  ruled  throughout  by  the  relation 
of  the  baptized  catechumen  to  Christ.  The  person  to  be 
instructed  is  in  covenant-relation  with  God.     He  belongs 

259 


THE    ORGANIC    STRUCTURE    OF   THE    HEID.    CATECHISM. 

to  liis  faitliful  Saviour  Jesus  Christ  by  his  birth  from 
Christian  parents,  and  especially  by  his  formal  consecra- 
tion to  His  service  in  Christian  baptism.  This  relation  is 
presupposed  throughout  the  whole  Catechism.  When  it 
treats  of  the  sin  and  misery  of  man,  it  refers  to  it  as  a  state 
and  condition  from  which  the  catechumen  has  been  deli- 
vered potentially,  and  from  which  he  is  to  be  delivered  in 
his  own  life-experience.  Hence  it  does  not  ask,  "Whence 
knowest  thou  man's  misery?"  but,  "Whence  knowest  thou 
thy  misery?"  So,  also,  in  the  explanation  of  the  Creed 
it  is  continually  regarded  as  the  faith  not  merely  of  the 
Church,  but  of  the  catechumen.  "What  believest  ihou 
when  thou  sayest,  I  believe  in  God  the  Father  Almighty, 
Maker  of  heaven  and  earth?"  "That  the  eternal  Father 
of  our  Lord  Jesus  Christ,  &c.,  is,  for  the  sake  of  Christ  His 
Son,  my  God  and  my  Father,"  &c.  Other  examples  might 
be  cited.  This  is  the  golden  thread  that  runs  through  the 
whole  Catechism  from  beginning  to  end. 

2.  Viewing  the  Catechism  as  a  Church-confession  or 
symbol  of  faith,  it  is  ruled  throughout  in  its  construction 
by  the  Apostles'  Creed.  It  does  not  go  beyond  this  first 
of  all  creeds  for  its  confession  of  faith.  It  stands  in  favor- 
able contrast  in  this  view,  we  think,  with  other  confessions. 
They  may  give  more  full  scientific  definitions  of  many  im- 
portant points  of  Christian  doctrine ;  they  may  give  a  more 
scientific  definition  of  who  God  is,  &c. ;  but  we  may  submit 
whether  much  division  and  difficulty  might  not  be  avoided 
if  the  Confession  proper  of  the  Church  of  Christ  were 
allowed  to  remain  one  and  unaltered.  Certain  it  is  that 
all  that  is  necessary  to  be  known  of  God  and  the  redemp- 
tion He  has  provided  for  man  is  contained  in  the  Apostles' 
Creed.  We  value  the  Heidelberg  Catechism  all  the  more 
because,  in  so  far  as  it  professes  to  be  a  confession  of  faith, 
it  presents  only  that  which  has  been  believed  by  the  saints  of 
all  ages,  the  faith  once  delivered  to  the  saints.  May  it  continue 
to  be  venerated  and  loved,  as  a  precious  legacy,  by  us  and 
our  children  to  the  latest  generation  ! 

S60 


THE 

THEOLOGICAL  SYSTEM 

I.\    WHICH 

THE  HEIDELBEEG  CATECHISM  EESTS. 

THE  KIND  OF  RELIGIOUS  LIFE  IT  CULTIVATES,  AND  THE  THEORY 
OF  PRACTICAL  RELIGION  WHICH  IT  ASSUMES. 


By  prof.  31.  KIEFFER,  D.D. 

TIFFIN,  OHIO. 


20 


THE  THEOLOGICAL  SYSTEM 


THE  HEIDELBERG  CATECHISM  RESTS, 

THE  KIND  OF  RELIGIOUS  LIFE  IT  CULTIVATES,  AND  THE  THEORY 
OF  PRACTICAL  RELIGION  WHICH  IT  ASSUMES. 

ig  |rof.  p.  liicffer,  §.§.,  iiffiit,  ©feio. 

The  relation  of  the  Chiircli's  confessions  of  faith  to  the 
inspired  Scriptures  has  come  to  be  well  understood,  and  is 
accurately  defined.  The  Inspired  Word,  which  takes  its 
character  from  the  Incarnate  Word,  is  the  ^hiorma  credendi,'' 
and  the  confession  is  the  ^'- forma  credendV  The  one  is  the 
germ;  the  other  is  its  development  in  the  Christian  con- 
sciousness. The  one  is  more  objective,  and  takes  its  pecu- 
liar character  from  the  Absolute;  it  is  divine :  the  other  is 
more  subjective,  and  takes  its  character  from  the  relative, 
— the  human.  The  one  is  the  suj)ernatural  revelation  of 
God  through  His  only-begotten  Son,  by  the  Spirit;  the 
other  is  the  apprehension  of  this  revelation  by  Christian 
faith. 

But  the  relation  of  the  Confession  of  Faith  to  theology 
is  somewhat  more  diificult  to  determine,  and  at  first  view 
it  might  seem  as  though  theology  must  rest  in  the  Confes- 
sion, and  not  the  reverse.  The  Confession  is  more  per- 
manent and  fixed,  and  hardly  admits  of  any  alteration  or 
change.  It  stands  like  the  towering  mountain  within  the 
sphere  of  the  new  creation,  as  a  symbol  of  the  invisible, 
the  eternal,  the  divine.  No  one  would  now  think,  for 
instance,  of  taking  an  article  from,  or  add^ig  to,  the  Apos- 

363 


THE   THEOLOGICAL   SYSTEM   IN   WHICH  , 

ties'  Creed, — -just  as  little  as  he  would  add  to,  or  take  from, 
the  word  of  God.  These  articles  stand  as  firm  as  the 
mountain  upon  its  base, — as  firm  as  the  twelve  apostolic 
pillars  in  the  temple  of  the  New  Jerusalem. 

But  systems  of  theology  are  constantly  changing.  No- 
where is  the  law  of  change  more  visible  than  it  is  in  the 
department  of  theological  study.  Here  there  is  a  constant 
growth  and  decay,  a  constant  setting  up  and  pulling  down, 
a  constant  planting  and  supplanting,  and  a  constant  rising 
and  going  down  of  smaller  and  greater  luminaries.  As 
said  by  Dr.  Ebrard  in  his  Dogmaiik,  "No  age  can  boast  of 
having  brought  this  science  to  its  perfection."  Its  ideal  is 
still  far  distant  in  the  future ;  or,  rather,  it  is  high  in  the 
heavens,  and  will  only  be  reached  at  the  final  consumma- 
tion of  all  things. 

It  would  seem,  then,  that  the  Confession  of  Faith,  the 
symbol  of  Christian  truth,  should  be  the  starting-point  of 
theology;  that  this  is  the  foundation  upon  which  the  scien- 
tific structure  must  rest.  That  which  changes  must  rest  in 
the  unchangeable, — the  living  temple  upon  the  pillars,  and 
not  the  pillars  upon  the  temple.  Under  one  aspect,  this 
is  certainly  correct ;  but  there  is  a  broader  and  a  deeper 
view,  according  to  which  the  statement  of  our  theme  will 
be  found  to  be  perfectly  accurate.  The  Confession  of  Faith 
did  not  come  into  existence  full  grown,  like  Minerva  from 
the  head  of  Jupiter.  Though  it  is  now  settled  and  fixed, 
it  was  brought  to  its  present  completion  in  the  way  of  a 
process.  Like  every  thing  else  that  is  human,  it  has  its 
history.  Here,  as  elsewhere,  we  have  first  the  blade,  then 
the  ear,  and  afterward  the  full  corn  in  the  ear. 

But  we  know  that  all  history  has  two  essential  elements, 
the  divine  and  human;  and,  indeed,  all  its  truth  and  reality 
are  derived  from  this  divine  element. 

As  all  things  consist  in  God,  so  human  life  especially  has 
its  being  in  Him,  and  without  Him  it  cannot  unfold  its  dis- 
tinctive powers.  God  glorifies  Himself  in  man.  There  is, 
then,  a  theologj^of  history, — a  divine  idea  underlying  and 

364 


THE    HEIDELBERG    CATECHISM   RESTS. 

pervading  every  tiling  that  is  human.  Accordingly,  all  sys- 
tems of  human  thought,  all  philosophy  and  all  sciences,  are 
theological  in  their  ultimate  ground.  Without  this  divine 
idea,  no  system  of  thought  can  have  any  truth  or  meaning 
whatever.  It  can  at  best  be  only  a  cloud  without  water, 
a  shadow  Avithout  substance.  It  has  long  been  conceded 
that  there  is  an  inspiration  of  poetry  and  of  the  fine  arts 
generally:  so  we  must  also  claim  a  divinity  for  the  sci- 
ences, or  deny  to  them  all  meaning  and  reality. 

If,  then,  the  truly  human  rests  in  the  divjne,  and  if  all 
true  systems  of  thought  must  have  a  theological  basis,  we 
may  certainly,  with  the  utmost  propriety,  speak  of  systems 
of  belief,  confessions  of  faith,  resting  in  a  theological  sys- 
tem. They  are  related,  it  seems  to  me,  as  knowledge  and 
faith;  they  rest  the  one  in  tlie  other.  It  is  true,  according 
to  Anselm,  "we  do  not  know  that  we  may  believe,  but  we' 
believe  that  we  may  know;"  yet  it  is  equally  true  that 
Christian  faith  is  intelligent, — it  is  not  without  knowledge. 
"And  Simon  Peter  answered  and  said,  Thou  art  the  Christ, 
the  Son  of  the  living  God.  And  Jesus  answered  and  said 
unto  him,  Blessed  art  thou,  Simon  Barjona;  for  flesh  and 
blood  hath  not  revealed  it  unto  thee,  but  my  Father  which 
is  in  heaven."  (Matt.  xvi.  16,  17.) 

To  place  faith  before  knowledge  in  the  order  of  time  is 
evidentl}^  to  do  violence  to  both;  they  are  twin  graces, 
born  at  the  same  time  by  the  same  spirit.  That  which  is 
believed  is  known ;  and  our  holy  Christian  religion,  to  be 
truly  known,  must  be  believed.  Knowledge  is  intelligent 
faith,  and  faith  is  confiding  knowledge.  Thus  theology  is 
an  intelligent  and  scientific  confession  of  faith,  and  the 
confession  of  faith  is  confiding  theology.  This  is  strikingly 
illustrated  by  our  venerable  Heidelberg  Catechism.  It  is 
a  confession  of  faith,  and  it  is  at  the  same  time  a  complete 
body  of  divinity.  Hence  it  is  not  merely  a  suitable  book 
for  the  instruction  of  the  young,  but  it  answers  also  the 
purposes  of  a  text-book  of  theology  in  learned  universities 
and  seminaries.     As  said  by  Dr.  Nevin  (in  the  History  and 

365 


THE  THEOLOGICAL    SYSTEM   IN   WHICH 

Genius  of  the  Heidelberg  Catechism),  "profound  divines, 
such  as  Ursinus,  Alting,  Piscator,  Cocceius,  Schultens,  &c., 
have  made  it  the  basis  of  their  dogmatic  systems  in  this 
way.  Innumerable  pulpits  and  schools  have  lent  their  aid 
to  give  it  voice  and  power  in  the  world.  It  has  been  as 
the  daily  bread  of  the  sanctuary  to  millions,  generation 
after  generation.  Never  was  a  Catechism  more  honored 
in  the  way  of  translations,  commentaries,  and  expositions." 

The  general  system  of  theology  in  which  it  rests  may  be 
designated  as  tlie  OrtJiodox,  or  Trinitarian,  as  it  was  un- 
folded in  the  primitive  period  of  dogmatic  history  over 
against  the  ancient  heresies,  and  as  it  was  again  repro- 
duced by  the  Reformers  of  the  sixteenth  century  in  oppo- 
sition to  the  erroneous  tendencies  of  their  time. 

It  is  the  redeeming  feature  of  the  Church  of  the  Reform- 
ation, that  she  does  not  ignore  the  history  of  the  past;  she 
does  not  introduce  new  confessions  of  faith  in  conflict  with 
those  of  the  primitive  period ;  but,  in  humble  reverence  to 
the  spirit  and  wisdom  of  the  ancient  Church,  she  adopts 
her  creeds — the  Apostolic,  and  those  that  grew  out  of  it, 
such  as  the  Nicene  and  Athanasian — as  symbolic  of  all 
that  is  necessary  for  a  Christian  to  believe.  Our  Reformed 
Zion,  in  celebrating  the  tercentenary  of  her  Confession  of 
Faith,  does  not  ofler  devout  thanks  to  God  for  a  new  gift; 
but  she  rejoices  rather  that  the  faith  once  delivered  to  the 
saints  has  been  preserved  and  handed  down  to  us  in  its 
present  form.  It  follows  as  a  corollary,  therefore,  from  the 
preceding  statements,  that  the  theology  of  the  Catechism  is 
Dot  new, — as  a  system,  it  is  the  living  product  of  the  past. 
It  is  the  theology  of  the  apostolic  fathers  revived,  and  that 
of  the  middle  period  reformed.  For  this  science,  hke  every 
other,  in  its  upward  struggle  toward  its  ideal,  necessarily 
produces  from  itself.  Its  exodus  is  in  the  way  pointed  out 
by  Israel's  pillar  of  cloud  by  day  and  pillar  of  fire  by  night. 
Beyond  this  it  cannot  go.  Wliilst  it  is  constantly  unfoldingi 
its  own  principle,  it  never  loses  its  identity.  The  Christian] 
theology  of  the  sixteenth  century,  therefore,  differs  fromj 

366 


THE   HEIDELBERG   CATECHISM   RESTS. 

that  of  tlie  first,  second,  or  third,  only  in  the  degree  of  its 
development. 

Its  essential  elements  are  not  so  simple  as  to  admit  of 
being  clothed  in  a  formal  sentence,  or  proposition.  In  their 
union  they  are  rather  the  entire  fulness  of  the  Christian 
consciousness.  God  the  Father  is  reconciling  the  world 
to  Himself  through  the  Son  by  the  Holy  Ghost.  In 
Christ  the  Church  knew  in  her  earliest  infancy  her  hea- 
venly Father,  her  Redeemer  and  Comforter;  she  knew, 
farther,  that  redemption  and  reconciliation  are  of  God,  and 
not  of  men  ;  for  she  knew  full  well  the  difference  between 
the  objectively  real  and  subjective  thought.  She  knew, 
also,  that  between  God  and  man  there  is  a  real  and  essential 
difference.  There  was  no  room  left  in  her  consciousness  for 
eraauationism  or  pantheism.  By  faith  she  realized  that 
the  worlds  were  made.  She  knew  that  sin  is  sin,  not  an 
imperfection  or  defect  belonging  necessarily  to  the  creature. 
Hence  she  knew,  likewise,  that  a  mere  subjective  reconci- 
liation with  God  without  an  objective  ground,  or  atone- 
ment, to  rest  upon,  is  a  mere  fancy  or  empty  dream ;  for 
"whatever  is  born  of  the  flesh  is  flesh;"  hence  self-redemp- 
tion is  impossible:  on  the  contrary,  God  alone  can  bring  in 
salvation  to  the  children  of  men  and  reconcile  them  to 
Himself.  It  was  a  fact  of  consciousness,  too,  that  through 
God  alone  the  great  salvation  wrought  out  by  the  suflering 
Saviour  could  be  made  cflectual  in  the  single  person, — 
that  the  Saviour  had  fulfilled  His  promise  to  send  the  Holy 
Spirit  to  illumine  the  understanding,  to  regenerate  the 
heart,  to  sanctify  the  will,  and  comfort  the  mind.  In  the 
form  of  the  Spirit  the  Saviour  was  believed  to  be  present 
with  His  people,  as  He  had  promised :  "Lo,  I  am  with  you 
always,  even  unto  the  end  of  the  world." 

These  are  the  principal  factors  of  the  Trinitarian  theo- 
logy, as  they  were  given  in  the  Xew  Testament  canon,  and 
as  they  were  taken  up  in  the  consciousness  of  the  Church. 
"We  cannot,  in  this  brief  essay,  pursue  the  way  of  dogmatic 
history,  and  show  how  in  the  departments  of  apologetic, 

367 


THE  THEOLOGICAL   SYSTEM   IN  WHICH 

polemic,  and  didactic  theology  tliese  momenta  were  carried 
out  to  tlieir  final  results.  This  department  of  history,  like 
that  of  the  Church  in  general,  has  its  periods  and  epochs. 
In  the  first  period — reaching  from  the  commencement  to 
the  time  of  Augustine,  or  perhaps  more  properly  to  the 
time  of  John  of  Damascus  (confining  our  view  to  the  East) — 
the  Church  came  gradually  to  a  consciousness  of  the  mo- 
mentous consequences  of  her  faith.  She  overcomes  Ebion- 
ism,  Gnosticism,  Arianism,  &c.,  in  one  victory  after  another, 
until  she  finds  the  full  truth  in  Athanasianism.  This  forms 
the  first  epoch  of  this  period, — the  first  in  the  order  of 
'time,  and  the  first  in  importance.  Then,  in  the  second,  we 
have  the  exposition  of  this  great  drama,  which  presents  its 
closing  scene  at  the  Synod  of  Constantinople.  In  the  third, 
we  find  a  more  special  efi'ort  to  define  the  Trinitarian  rela- 
tion. God  has  revealed  Himself  as  Father,  Son,  and  Holy 
Ghost,  and  now  this  revelation  is  to  be  reconciled  with  His 
unity. 

It  is  worthy  of  special  notice  that  during  this  entire 
period  the  theology  of  the  Church  does  not  separate  itself 
from  her  general  life.  In  other  words,  the  general  interests 
of  religion  and  those  of  theology  are  identical.  The  con- 
ception of  theology,  as  we  are  aware,  is  derived  from  that 
of  religion,  and  thus  far  this  science  lives  and  moves  in  its 
original  element:  it  is  eminently  christological.  To  unfold 
the  great  plan  of  salvation,  the  great  economy  of  grace,  is 
its  sole  aim  and  design.  Every  canonical  idea,  every  word, 
every  sentence,  and  every  doctrine  sustains  a  living  relation 
to  Christ's  person.  "He  is  all,  and  in  all."  He  is  the  reve- 
lation of  God  the  Father;  in  the  history  of  His  person  and 
work,  all  that  was  typified  and  foretold  in  the  Old  Testa, 
ment  dispensation  comes  to  its  fulfilment  and  meaning. 
"Of  God  He  is  made  unto  us  wisdom,  righteousness, 
sanctification,  and  complete  redemption." 

In  the  second  great  period  of  dogmatic  history,  from  the 
time  of  Augustine  to  the  Reformation,  the  Latin  Church 
endeavored  to  apprehend  the  Trinitarian  theology  from  the 

368 


THE   HEIDELBERG   CATECHISM   RESTS. 

stand-point  of  the  God-idea.  As  tlic  Eastern  Cliufch 
passed  over  to  the  idea  of  the  divine  nnity  from  that  of  the 
Trinity,  so  the  "Western  Church  would  go  from  the  concep- 
tion of  iinity  to  that  of  the  Trinity.  But  the  effort  does  not 
succeed.  The  PcLagian  element,  though  overcome  by  Au- 
gustanism,  is  revived,  and  comes  to  pervade  the  general 
life  and  influence  the  general  practice  of  the  Church.  The 
interests  of  theology  come  to  he  separated  more  and  more 
from  the  general  interests  of  Christian  life.  Between  the 
schools  and  the  common  people  there  is  an  unnatural 
divorce :  they  are  regarded  as  two  spheres  of  existence, 
entirely  separate  and  distinct.  The  anthropological  ten- 
dency gains  the  ascendency.  We  have  the  reign  of  scholasti- 
cism and  mysticism, — the  one  degenerating  into  a  cold  in- 
tellectualism,  and  the  other  into  blind  fanaticism.  Yet 
neither  one  is  complete  without  the  other.  Theology,  how- 
ever, finds  its  principal  expression  in  scholasticism.  The 
most  difficult  problems  are  undertaken,  but  find  no  satis- 
factory' solution ;  numberless  questions  are  asked,  but  are 
not  satisfactorily  answered ;  difiiculties  are  met  with,  but 
are  only  moved  from  one  place  to  another,  without  being 
overcome  or  mastered.  Help  is  sought  in  strict  logical 
method, — in  divisions  and  subdivisions,  in  distinctions  and 
hair-breadth  distinctions, — also  in  the  Aristotelian  philoso- 
phy. Very  able  and  learned  works  make  their  appearance 
(for  it  must  not  be  forgotten  that  there  were  intellectual 
giants  in  those  days),  but  they  do  not  divide  themselves  into 
branches,  but  rather  into  strata,  which  readily  fall  apart 
into  numberless  fragments.  Thus  the  spirit  of  scholasticism 
degenerated  into  an  empty  subtilty,  and  dogmatic  theology 
in  this  form  lost  its  value.  The  effort  to  supply  the  defect 
from  the  side  of  mysticism  is  also  a  failure,  the  vital  bond 
of  union  with  the  source  of  all  truth  being  to  a  great  ex- 
tent wanting.  To  this  general  statement,  however,  there 
are  some  striking  exceptions.  About  the  end  of  the 
eleventh  and  the  commencement  of  the  twelfth  century, 
Anselm  of  Canterbury,  Koscelin,  and  Abelard  labored  with 

369 


THE   THEOLOGICAL    SYSTEM   IN   WHICH 

commendable  zeal  and  witli  great  ability  to  effect  a  recon- 
ciliation between  Christian  knowledge  and  faith.  "We  here 
also  tliink  of  Thomas  Aquinas  and  his  immediate  co- 
laborers  (1221-74),  who  w^ere  men  of  undoubted  Christian 
earnestness.  The  light  arising  from  such  luminaries  as 
these  gives  us  the  morning-dawn  of  the  Reformation.  Yet 
the  entire  surrounding  field  reminds  us  forcibly  of  Ezekiel's 
vision  of  dry  bones:  "Lo,  they  are  very  many,  and  they 
are  very  dry." 

As  said  by  Dr.  Hagenbach  (in  his  Enci/dojjadie  der  theo- 
logischen  Wissenschaficn),  the  regeneration  of  dogmatic 
theology  commenced  properly  with  the  Reformation  of  the 
sixteenth  century.  Melanchthon  (preceptor  Germanios)  re- 
laid  the  foundation  of  dogmatics  as  a  science  in  his  time- 
honored  work,  entitled  the  Loci  Communes.  At  the  same 
time,  Luther,  the  mightiest  preacher  of  his  day,  and  also  a 
mighty  theologian,  establishes  the  Protestant  principle  of 
justification  by  faith,  and  the  supreme  authority  of  the  in- 
spired Scriptures.  Independently  of  him,  Zwingli  at  the 
same  time  carries  on  the  work  of  the  Reformation  in  Swit- 
zerland. Glarus,  Einsiedeln,  and  Zurich  are  the  immediate 
scenes  of  his  activity.  In  this  country  no  less  than  in  Ger- 
many the  earnest  spirit  of  Christian  theology  is  revived.  In 
both  countries,  indeed,  distinguished  divines  step  upon  the 
public  stage  in  quick  succession ;  sometimes  they  come  for- 
■ward  simultaneously.  Whilst  in  Germany  the  dogmatic  ten- 
dency takes  the  lead,  in  Switzerland  the  exegetical  tendency 
prevails.  The  richest  treasures  are  found  in  the  inspired 
Scriptures;  they  are  the  never-failing  fountain  of  truth  and 
wisdom,  and  come  now  to  be  regarded  as  the  principal 
source  of  theology  as  a  science.  The  work  so  auspiciously 
commenced  in  Switzerland,  both  the  practical  and  scientific, 
is  taken  up  and  carried  forward  by  John  Calvin.  In  his 
"Institutes  of  the  Christian  Religion,"  a  work  more  scien- 
tific and  more  comprehensive  even  than  the  "Loci  Com- 
munes," we  have  unfolded  the  entire  synthesis  of  the  great 
fact  of  redemption  through  Christ,  and  man's  need  of  the 

37,0 


THE   HEIDELBERG    CATECHISM    RESTS. 

same.  Under  liis  influence,  the  Reformed  Cliurch  assumes 
lier  distinctive  character,  over  against  the  Church  of  Rome 
on  the  one  hand  and  the  rigidly  Lutheran  on  the  other. 

Between  the  two  great  famihes  of  the  Protestant  Church 
there  was,  unfortunately,  a  diiference  of  view  concerning  the 
Lord's  Supper.  The  history  of  the  controversy  is  well 
known.  It  is  remarkahle,  however,  that  Melanchthon,  the 
well-known  author  of  the  Augshurg  Confession,  was  always 
in  sympathy  with  the  Reformed.  He  and  his  disciples 
generally  co-operated  with  the  Reformed  divines  with  re- 
markahle unanimity.  The  hond  of  union  between  them 
was  only  strengthened  by  the  persecutions  which  they  were 
made  to  suffer.  Under  their  united  influence,  the  interests 
of  theological  science  are  again,  as  in  the  beginning,  iden- 
tified with  the  general  interests  of  Church-life.  Its  original 
momenta  now  assert  their  power  with  renewed  force. 
Under  the  master-mind  of  jMelanchthon  especially,  the 
main  problem  which  scholasticism  had  failed  to  master, 
viz.,  the  reconciliation  of  the  God-idea  with  the  scriptural 
doctrine  of  the  Trinity,  comes  to  a  satisfactory  solution.  It 
is  just  in  this,  too,  that  he  shows  himself  to  be  Reformed. 
For  it  is  not,  after  all,  the  abstract  doctrine  of  the  sacrament 
that  could  bring  the  Church  to  a  confessional  difierence, 
but  this  doctrine  as  it  stands  in  living  union  wdtli  the 
Trinity.  From  this  broad  ground,  as  given  in  the  Scriptures, 
the  Reformed  theology,  which  we  may  now  call  the 
Melanchthonian-Calvinistic,  unfolds  the  great  economy  of 
grace.  Time  would  fail  us  to  mention  the  difficulties  to  be 
overcome,  the  one-sided  tendencies  which  here  and  there 
prevail  for  a  time,  and  are  then  counteracted ;  how  far  scho- 
lasticism and  mysticism  maintain  their  ground  upon  Protest- 
ant soil,  and  to  what  extent  the  evangelical  spirit  prevails. 
The  entire  development  shows  that  Christ,  the  great 
Teacher,  is  now,  as  He  was  in  the  beginning,  with  His 
people,  leading  them  into  all  truth.  To  the  end  that  theo- 
logy may  accomplish  its  Christian  mission  in  the  Church, 
establishing  her  in  the  faith,  it  readily  takes  the  form  of 

371 


THE   THEOLOGICAL   SYSTEM   IN   WHICH 

symbolism:  indeed,  the  entire  stream  of  theological  life 
flows  forward  into  this  broad  sea.  In  the  Reformed  Church 
especially,  quite  a  number  of  confessions  of  faith  soon  make 
their  appearance,  some  of  a  local  and  others  of  a  more 
general  influence.  Already  at  the  imperial  diet  of  Augs- 
burg four  cities  of  Upper  Germany,  Strasburg,  Constance, 
3femm.ingen,  and  Lindau,  inclined  to  the  Zwinglian  faith, 
handed  in  their  confession,  which  for  this  reason  was  called 
the  Tetrapolitana,  i.e.  the  Confession  of  the  Four  Cities.  In 
the  year  1534,  the  Church  of  Basel  made  a  public  profes- 
sion of  her  evangelical  faith  in  a  written  form ;  this  was 
also  adopted  by  the  Church  of  Miihlhausen.  And  in  the 
year  1536,  under  the  influence  of  the  peace-loving  Bucer, 
who  wished  to  bring  the  controversy  concerning  the  sacra- 
ment to  a  close,  the  Second  Confession  of  Basel,  or  the 
First  Helvetic  Confession,  was  adopted.  The  Churches  of 
Zurich,  and  that  of  Geneva,  came  to  a  formal  understand- 
ing in  regard  to  the  Lord's  Supper,  in  the  Consensus  Figu- 
rinus  (1549),  whilst  the  doctrine  of  predestination,  as  far- 
ther carried  out  by  Calvin,  came  to  its  formal  expression  in 
the  Consensus  Genevensis*  (1552).  But  no  one  of  these 
confessions,  though  of  undoubted  merit,  grounding  them- 
selves, as  they  do,  in  the  word  of  God  and  the  ancient 
creeds,  could,  in  the  nature  of  the  case,  come  to  have  oecu- 
menical authority.  As  the  Christian  life  of  the  time  was 
not  confined  to  any  particular  cit}'  or  province,  so  no  pro- 
■^dncial  confession  could  have  force  beyond  its  own  geogra- 
phical limits.  Yet  the  general  theological  spirit  of  the 
time  imperiously  demanded  a  corresponding  form  of  ex- 
pression. It  is  felt  more  deeply  now  than  ever  that  the 
Church  should  be  one  in  reality  as  she  is  one  in  idea.  It  is 
not  sufficient  that  the  Churches  of  Zurich  and  Geneva  be 
united  in  one  common  brotherhood.  It  is  not  enough  that 
the  Augsburg  Confession,  as  interpreted  by  the  Melanch- 
thonian  divines,  agrees  essentially  with  the  Reformed  faith 

*  See  Hagenbach's  Dogmengeschichte. 
372 


THE   HEIDELBERG    CATECHISM    RESTS. 

as  distinguished  from  tlie  Lutheran.  A  symbol  is  needed 
to  unite,  if  possible,  the  entire  Protestant  family.  The 
entire  theological  life  of  the  time,  flowing  onward  in  diflfer- 
ent  channels,  seeks  nevertheless  to  empty  itself  into  the 
broad  sea  of  peace  and  love.  The  theological  spirit  of  the 
German  Church  (of  the  Melanchthonian  type)  finds  a  fit 
representative  in  the  person  of  Dr.  Ursinus,  a  disciple  of 
the  John-like  Philip  jMelanchthon ;  and  that  of  the  Reformed 
faith  generally  finds  its  utterance  through  the  conscious  in- 
telligence of  Olevianus,  a  disciple  of  the  Paul-like  John 
Calvin. 

Through  these  two  distinguished  divines,  under  the 
direction  of  Frederick  the  Pious,  the  theological  life  of  the 
early  Church,  as  now  revived  and  reformed,  finds  its 
crowning  expression  in  the  form  of  the  Heidelberg  Cate- 
chism. Such  is  the  broad  and  comprehensive  system  of 
theology  in  which  it  rests.  We  have  called  it  the  Me- 
lanchthonian-Calvinistic,  not  because  it  embodies  the  sub- 
jective views  of  these  great  di\T.nes  in  regard  to  this  or 
that  doctrine,  but  because  their  respective  systems,  resting 
upon  the  same  common  ground, — namely,  the  word  of 
God, — reflect,  in  a  representative  way,  the  general  life 
and  spirit  of  theology  as  it  reigns  objectively  in  the 
Church. 

To  show  the  correctness  of  the  view  here  expressed,  it  is 
not  deemed  necessary  to  enter  into  particulars.  The  essen- 
tial factors  of  the  primitive  theology  are  so  fully  and  com- 
prehensively expressed  in  the  introductory  question  and 
answer  that  we  need  but  enter  into  their  spirit  and  mean- 
ing to  find  ourselves  in  the  theological  communion  of  the 
apostolic  fathers,  as  well  as  of  the  distinguished  Reformers 
of  the  sixteenth  century.  In  carrying  out  these  factors  to 
their  ultimate  consequences,  the  authors  of  the  Catechism, 
as  is  generall}'-  known,  pursue  the  general  method  of  St. 
Paul  in  his  Epistle  to  the  Romans.  First,  we  must  learn 
"How  great  our  sins  and  miseries  are;"  secondly,  "How 
we  may  be  redeemed  from  all  our  sin  and  misery;"  and, 

373 


THE   THEOLOGICAL    SYSTEM   IN   WHICH 

tMrdly,  "How  we  are  to  be  thankful  to  God  for  sucli 
redemption." 

Tlie  depravity  of  man,  wlio  was  created  in  the  image 
of  God  in  righteousness  and  true  holiness,  and  who  fell 
into  sin  by  the  instigation  of  the  devil  and  his  own  wilful 
disobedience,  is  represented  as  total.  Man  is  so  depraved 
that  he  is  wholly  incapable  of  doing  any  good  except  he 
be  regenerated  by  the  Spirit  of  God.  This,  we  perceive  at 
once,  is  in  direct  opposition  to  the  Pelagian  tendency  in  the 
Church  of  Rome. 

In  the  second  part,  which  unfolds  the  great  plan  of  sal- 
vation through  Christ,  or  the  economy  of  grace  according 
to  the  venerable  Apostolic  Creed,  we  have  brought  to  our 
view  the  Trinitarian  relation  as  it  came  to  be  settled  in  the 
primitive  Church  over  against  the  leading  heresies  already 
named.  Christ  is  very  God,  over  against  every  form  of 
Ebionism  and  Arianism:  He  is  very  man,  over  against 
every  species  of  Gnosticism:  He  is  the  God-man  in  one 
person,  in  direct  opposition  to  ISTestorianism.  The  Holy 
Ghost  is  God,  yet  personally  distinct  from  the  Father  and 
the  Son, —  not  a  mere  manifestation,  not  a  mere  influ- 
ence,— in  opposition  to  every  form  of  ancient  Sabellianism 
and  modern  Unitarianism. 

Throughout,  God  is  acknowledged  to  be  the  sovereign 
Creator  and  Preserver  of  the  universe ;  His  grace  is  sove- 
reign; the  doctrine  of  election,  according  to  His  sovereign 
purpose,  must  stand.  To  Him  belong  all  the  praise  and 
all  the  glory  of  our  salvation.  Yet  the  doctrine  of  human 
accountability  is  not  ignored.  Man  is  responsible  for  his 
actions,  and  must  in  the  last  day  give  an  account  for  all 
the  deeds  done  in  the  body.  It  has  been  said  by  some 
that  the  doctrine  of  predestination,  though  taught  in  the 
Catechism,  is  kept  in  the  background;  and  others  have 
maintained  that  it  does  not  contain  this  doctrine  at  all. 
Such  difference  of  sentiment,  however,  is  not  surprising; 
for  even  the  word  of  God  has  been  differently  interpreted 
in  regard  to  the  same  point.      Much   depends  upon  the 

374 


THE   HEIDELBERG    CATECHISM    RESTS. 

spectacles  a  man  lias  on  wlien  lie  reads.  Those  wlio  wear 
Arminiau  glasses  find  no  predestination  eitlier  in  the 
Catechism  or  in  the  Epistles  of  St.  Paul;  whilst  those  of 
the  opposite  school  find  it  in  both.  It  must  be  said  in 
commendation  of  the  Catechism  that  it  avoids  all  the 
knotty  points  of  Calvinistic  predestination,  whilst  at  the 
same  time  it  embodies  the  doctrine  fully  as  it  is  contained 
in  the  Scriptures:  in  this  respect  it  is  strictly  Pauline.* 

The  doctrine  of  justification  by  faith  through  grace,  in 
opposition  to  the  Jewish  notion  of  justification  by  works, 
seems  to  be  the  point  on  which  the  whole  system  turns. 
With  this  every  other  doctrine  here  symbolized  stands  in 
living  connection.  Hence  the  Catechism,  from  beginning 
to  end,  proves  itself  to  be  decidedly  Protestant. 

In  developing  the  doctrine  of  the  Lord's  Supper,  it  avoids 
the  extreme  of  consubstantiation  and  transubstantiation  on 
the  one  hand,  and  the  shallow  spiritualistic  view,  on  the 
other  hand,  which  makes  the  elements  a  mere  commemora- 
tion of  the  Saviour's  sufterings  and  death.  The  sacraments 
have  an  objective  meaning;  they  are  really  grace-bearing. 
Baptism  is  the  sign  and  seal  of  the  grace  of  regeneration,  and 
the  holy  supper  is  the  sign  and  seal  of  the  grace  of  com- 
munion. "  The  bread  which  we  break,  is  it  not  the  commu- 
nion of  the  body  of  Christ?  The  cup  of  blessing  which  we 
bless,  is  it  not  the  communion  of  the  blood  of  Christ?" 
Li  regard  to  the  real  presence  of  Christ  in  the  supper  tliere 
was  no  difference  of  opinion  really.  The  only  question 
was,  whether  the  communication  is  oral  or  by  faitli.  The 
Calvinistic  view  in  regard  to  this  doctrine  has  now  come 
to  obtain  in  the  entire  Reformed  Church. 

These  specifications,  without  naming  any  of  the  other 
loctrines  contained  in  the  Catechism,  are  suflicicnt  to 
show  that,  whilst  it  grounds  itself  mainly  upon,  and  is  in 
harmony  with,  the  Church's  most  ancient  creed,  it  has  at  the 
same  time  the  word  of  God  as  its  norm.     We  retain  it,  there- 


*  See  Dr.  Nevin's  Hist,  and  Gen.  of  the  Heid.  Cat.,  p.  131. 

375 


THE   THEOLOGICAL   SYSTEM   IN  WHICH 

fore,  as  a  most  precious  legacy,  believing  it  to  be,  in  tbe 
full  sense  of  tlie  expression, — 

"A  form  of  sound  words." 

Our  symbol  of  faith,  tlieu,  being  the  product  of  the 
Christian  life  of  the  Church,  it  must  follow  that  the  kind 
of  religious  life  which  it  cultivates  can  be  none  other  than 
the  Christian,  and  that  the  theory  of  practical  religion 
which  it  assumes  can  be  none  other  than  the  churchly. 
The  blessed  fruits  of  the  Christian  life  gathered  up  in  such 
comprehensive  form  contain  necessarily  the  vital  germ, 
of  their  own  kind:  "a  good  tree  bringeth  forth  good 
fruit;"  and  the  seed  of  this  again  will,  under  favoring 
conditions,  unfold  its  own  peculiar  life  in  the  form  of 
other  trees  like  the  first.  So  the  general  life  of  the  kind 
individualizes  itself  indefinitely.  "And  God  said.  Let  the 
earth  bring  forth  grass,  the  herb  yielding  seed,  the  fruit- 
tree  yielding  fruit  after  his  kind,  whose  seed  is  in  itself 
upon  the  earth;  and  it  was  so."  "VYe  do  not  mean  by  this 
illustration  to  convey  the  idea  that  our  Confession  of  Faith 
has  produced  literally  other  confessions  of  the  same  kind, 
— which  is  nevertheless  true  to  some  extent,  as  the  history 
of  the  Second  Helvetic,  the  Gallic  and  Scottish  Confessions 
abundantly  proves;  but  we  mean  to  say  that  the  Cate- 
chism reproduces  the  Christian  life  and  spirit  which  it 
embodies  in  the  hearts  and  lives  of  thousands  and  millions 
of  people  who  are  enabled  by  faith  to  apprehend  its 
meaning.  As  it  symbolizes  the  Christian  life  and  doc- 
trine, these  when  taken  up  by  the  people  must  needs 
bring  forth  fruit  of  their  own  kind,  namely,  of  righteous- 
ness and  true  holiness.  Our  holy  Christian  religion  is 
something  vastly  more  than  mere  doctrine  and  precept:  it 
is  life  and  power  laking  its  character  directly  from  its 
glorious  Author.  As  He  is  the  God-man,  so  His  religion  is 
the  DIVINE-HUMAN ;  as  His  union  with  humanity  is  personal, 
so  His  union  with  believers  is  vital.  Hence  Christianity  is 
the  absolute  religion  over  against  Judaism  and  all  forms 

376 


THE   HEIDELBERG   CATECHISM   RESTS. 

of  paganism.  This  is  more  than  intimated- in  the  sublime 
language  of  the  first  question  and  answer  of  the  Cate- 
chism: "What  is  thy  only  comfort  in  life  and  in  death? 
Ans.  That  I,  with  body  and  soul,  both  in  life  and  in  death, 
am  not  my  own,  but  belong  to  my  faithful  Saviour  Jesus 
Christ,  who,  with  His  precious  blood,  has  fully  satisfied  for 
all  my  sins,  and  redeemed  me  from  all  the  power  of  the 
Devil;  and  so  preserves  me  that,  without  the  will  of  my 
Father  in  heaven,  not  a  hair  can  fall  from  my  head;  yea, 
that  all  things  must  work  together  for  my  salvation;  where- 
fore, by  His  Holy  Spirit,  He  also  assures  me  of  eternal  life, 
and  makes  me  heartily  willing  and  ready  henceforth  to  live 
unto  Him." 

This  certainly  does  not  merely  mean  that  we  belong  to 
our  Saviour  as  property  belongs  to  its  owner,  or  as*the 
servant  belongs  to  his  master;  but  we  belong  to  Christ  as 
the  branches  belong  to  the  vine,  and  as  the  members 
belong  to  the  body.  He  is  the  vine,  and  we  are  the 
branches;  He  is  the  head,  and  we  are  the  members:  and 
as  the  branches  cannot  bring  forth  fruit  except  they  abide 
in  the  vine,  no  more  can  we,  except  we  abide  in  Christ.  It 
is  by  virtue  of  this  inward  life-union  that  God,  in  the  gift 
of  His  Son,  has  with  Him  also  freely  given  us  all  thino-s 
(Rom.  viii.  32.)  * 

The  same  vital  truth  is  also  brought  clearly  to  view  in 
the  thirty-second  question  and  answer:  "Why  art  thou 
called  a  Christian?  Aiis.  Because  by  faith  I  am  a  mem- 
ber of  Christ,  and  thus  a  partaker  of  His  anointing;  that 
I  also  may  confess  His  name;  may  present  myself  a  living 
sacrifice  of  thankfulness  to  Him;  and  may  with  free  con* 
science  fight  against  sin  and  the  Devil  in  this  life,  and 
hereafter  in  eternity  reign  with  Him  over  all  creatures." 
Ko  language  could  well  be  employed  to  convey  more 
forcibly  the  idea  that  the  life  of  Christ  is  made  over  to  His 
people,  and  that  they  are  thus  mystically  united  to  His 
person :  His  life  is  their  life,  and  their  spirits  are  merged 
into  His  Spirit.     The  life  of  Christ  as  thus  made  over  to 

2D  377 


THE   THEOLOGICAL   SYSTEM    IN   WHICH 

His  people,  thoiigla  essentially  one,  unfolds  itself  in  a  tliree- 
fold  form.  As  He  is  the  absolute  prophet,  priest,  and  king, 
those  who  are  baptized  into  His  mystical  body  by  the  Holy 
Ghost  are  also  in  Him  made  prophets,  priests,  and  kings 
unto  God.  As  He  is  the  Christ,  so  they  are  Christians, 
This  statement,  without  carrying  out  these  ideas  in  detail, 
gives  us  the  true  conception  of  the  Christian  religion.  As 
said  before,  it  is  something  more  than  knowledge  and  pre- 
cept, and,  it  should  be  added  here,  it  is  something  vastly 
more,  too,  than  mere  moral  feeling  and  moral  practice- 
though  it  unfolds  itself  in  the  form  of  feeling,  knowledge, 
and  practice :  it  is  the  life  of  God  in  man, — not  the  life  of 
God  in  man,  either,  out  of  Christ, — not  a  life  communicated 
by  the  Holy  Ghost  even  apart  from  Christ, — but  the  life  of 
God  in  Christ  as  He  is  formed  in  His  people  the  hope  of 
glory  by  the  Holy  Ghost.  Such  is  Christianity,  in  dis- 
tinction from  Judaism  and  paganism,  and  in  opposition 
also,  we  would  here  add,  to  every  form  of  abstract  spiritual- 
ism; and  such  is  the  kind  of  religious  life  which  the  Cate- 
chism cultivates.  Christ  Jesus  is  the  life  of  all  believers, 
and  at  the  same  time  He  is  the  heavenly  bread  by  which 
this  life  is  nourished.  So  the  Catechism,  which  sym- 
bolizes Christ  and  the  doctrines  of  His  word,  is  the  form 
also  in  which  the  heavenly  manna  is  communicated  for  the 
nourishment  of  God's  spiritual  Israel  whilst  they  sojourn 
upon  the  earth. 

Hence  we  find  that  wherever  the  Catechism  is  faithfully 
used,  whether  in  the  instruction  of  the  baptized  children 
of  the  Church  or  in  the  further  indoctrination  of  adult  be- 
lievers, there  the  cause  of  Zion  prospers ;  there  we  find  the 
membership  of  the  Church  rooted  and  grounded  in  the 
faith, — not  easily  blown  about  by  adverse  winds  of  doc- 
trine, but  usually  steadfast,  unmovable,  always  abounding 
in  the  work  of  the  Lord,  serving  Him  in  reverence  and 
humility.  It  is  a  fact  sustained  by  observation  that  those 
members  of  our  Church  who  are  grounded  in  the  doctrines 
of  the  Catechism  are  usually  much  more  consistent  and 

37S 


THE   HEIDELBERG   CATECHISM    RESTS. 

efficient  than  those  who  have  not  hccn  thus  instructed.  I 
am  glad  to  know  that  the  number  of  those  last  named  is 
not  large;  yet  there  are  some  such  in  certain  localities.  It 
is  a  fact,  too,  worthy  of  notice,  that  in  those  instances  where 
the  indoctrinated  youth  of  our  Church  have  made  a  profes- 
sion of  faith  by  uniting  with  other  denominations  of  Chris- 
tians (as  is  often  the  case  in  the  distant  West),  they  are 
generally  among  the  most  active  and  consistent,  and, 
whilst  scores  and  hundreds  of  new  converts  fall  away,  they 
maintain  their  integrity,  for  the  obvious  reason  that  they 
know  in  whom  they  have  believed. 

The  theory  of  practical  religion  which   the   Catechism 
assumes  may  be  readily  inferred.     It  knows  of  no  practical 
religion  excepting  that  which  is  the  legitimate   fruit  of 
Christianity  as  it  exists  in  the  form  of  the  Church,  "the 
body  of  Christ,  the  fulness  of  Him  that  filleth  all  in  all."  As 
there  can  be  no  Christian  religion  without  the  Christos,  so 
it  cannot  actualize  itself  practically  in  the  world  excepting 
in  the  form  ordained  by  its  holy  Author.     This  embraces 
the  entire  complexity  of  those  divinely  ordained  means  of 
grace  which  are  always  at  hand  in  the  sanctuary.     This 
conception  of  the  Church  as  an  organism  of  gracious  means 
involves,  of  course,  the  idea  of  a  congregation  or  member- 
ship to  whom  the  means  are  administered,  and  also  the 
idea  of  a  ministry  ordained  to  dispense  these  means  of  grace. 
As  the  city  must  have  its  citizens  and  its  office-bearers,  as 
well  as  its  peculiar  regulations  and  privileges,  so  the  Chris- 
tian Church,  the  City  of  the  New  Jerusalem,  which  cometh 
down  from  above,  must  have  its  inhabitants,  breathing  its 
heavenly  air,  obeying  its  laws,  and  enjoying  its  blessings. 
In  both  relations  all  live  and  have  their  being  in  God  ;  but 
in  both  relations  God  sustains  life,  not  immediately,  but 
mediately.     He  does  not  hold  men  in  this  natural  sphere 
of  existence  as  in  a  prison,  sending  at  intervals  the  food 
convenient  for  them   from   the   spirit-land,  but  He   uses 
nature  itself  as  the  general  medium  through   which  He 
satisfies  the  wants  of  His  creatures. 

37» 


THE   THEOLOGICAL   SYSTEM   IN   WHICH 

But  what  theory  of  practical  life  does  the  great  symboli- 
cal book  of  nature  assume  ?  Does  it  assume  the  theory 
that  human  life  can  be  sustained  and  unfold  its  powers  in 
the  absence  of  all  means  of  subsistence  and  in  the  absence 
of  all  conditions  ?  Does  it  assume  the  theory  that  it  has 
the  source  of  all  life  in  itself,  and  that  men  will  find  the 
"  highest  good' '  in  this  world  ?  Does  it  teach  that  the  medium 
through  which  Jehovah  sustains  life  is  the  life?  No  one  in  a 
Christian  land  would,  certainly,  so  far  stultify  himself  as  to 
answer  either  one  of  these  questions  in  the  afiirmative.  Yet, 
strange  to  tell,  the  very  errors  here  indicated  prevail  to  an 
alarming  extent  in  regard  to  the  new  creation  in  Christ 
Jesus.  The  Church  is  often  defined  to  be  "the  collective 
body  of  believers,"  those  using  this  language  perhaps  not 
dreaming  at  the  time  that  the  sentiment  expressed  is  sepa- 
ratism of  the  purest  water.  According  to  this  view,  the 
Church  is  nothing  more  than  a  voluntary  association,  held 
together  or  separated  into  parties  by  considerations  of  in- 
terest or  expediency.  If  it  be  deemed  expedient  for  all  to 
remain  together  in  one  organization,  well;  but  if  it  be 
deemed  expedient  to  divide  into  different  denominations, 
or  sects  even,  so  let  it  be  :  all  must  be  regarded  then  as  the 
"  diff'erent  divisions  of  the  same  grand  army  going  forth  to 
fight  the  battles  of  the  Lord."  What  a  splendid  illustra- 
tion this!  How  often  used,  and  how  popular!  What  a 
romance  gathers  around  the  idea  of  the  great  Captain  of 
our  salvation,  now  entirely  separated  from  the  world  of 
sense,  nevertheless  leading  on  the  hosts  of  God  (we  dare 
not  say  sacramental  hosts)  to  victory  merely  by  the  force 
of  the  example  set  before  them  more  than. eighteen  hun- 
dred years  ago !  But,  unfortunately,  each  party  will  only 
fight  in  its  own  way  and  with  weapons  of  its  own  choosing. 
Great  respect  must  also  be  had  to  the  single  person :  he  is 
an  independent  sovereign  within  himself.  He  has  the 
right  to  interpret  the  example  and  the  commands  of  his 
Lord  for  himself:  God  is  a  Spirit,  and  by  an  immediate 
influence  He  leads  his  people  into  all    truth,  though  by 

380 


THE   HEIDELBERa   CATECHISM   RESTS. 

different  ways.  Thus  the  view  here  under  consideration 
runs  itself  out  into  individualism  and  abstract  spiritualism. 
The  means  of  grace  in  the  sanctuary  are  ignored  or  tram- 
pled under  foot,  and  religion  is  nothing  more  than  a 
gnostic  dream.  Of  such  a  theory  the  Catechism  knows 
nothing,  except  to  condemn  it.  With  the  opposite  ex- 
treme— the  view,  namely,  that  the  Church  is  the  medi- 
atrix between  Christ  and  His  people — the  Catechism  has  not 
the  least  sympathy,  either.  According  to  this  view,  the 
Church  saves  ;  her  ministers  have  power  to  forgive  sin ; 
the  sacraments  are  not  holy  visible  signs  of  an  invisible 
grace,  but  they  are  the  grace.  Baptism  is  regeneration, 
and  the  elevated  host  is  Christ.  The  office-bearers  have 
unlimited  authority;  the  ideas  of  office  and  of  the  Church 
are  identical ;  her  authority  is  supreme,  and  her  decisions 
are  infallible.  If  she  decides  that  the  Virgin  Mary  is  im- 
maculate, then  she  is  immaculate.  If  she  canonizes  saints, 
then  they  are  saints  indeed.  If  she  works  miracles, 
whether  of  healing  the  diseased  or  raising  the  dead,  then 
the  diseased  are  healed  and  the  dead  are  restored  to  life. 

Over  against  these  opposite  views  the  Catechism  acknow- 
ledges a  polar  relation  between  the  Church  as  ndhrishing 
mother,  and  the  aggregate  of  her  membership.  According 
to  Dr.  Ebrard,  "the  Church  comes  from  faith,  and  faith 
comes  from  the  Church.  She  includes  in  her  communion 
the  assembly  of  believers,  whilst  she  is  at  the  same  time 
the  form  in  which  the  Saviour  gathers  those  who  are  without 
into  His  kingdom.  In  truth  the  Church  does  not  save,  but 
she  renders  it  possible  to  exercise  saving  faith ;  and  in  truth 
the  Church  is  not  saved,  but  she  contains  a  membership 
who  have  the  means  at  hand  by  which  they  maybe  saved." 
Hence  "the  articles  of  our  undoubted  Christian  faith  all 
sustain  an  organic  relation  to  the  person  of  Christ,  and  the 
article  concerning  the  Church  stands  in  immediate  con- 
nection with  the  Holy  Ghost,  who  proceeds  from  the 
Father  and  the  Son."  "I  believe  in  the  Holy  Ghost,  in  the 
Holy  Catholic  Church;"  i.e.,  the  Church  is  the  sphere  in 

381 


THE   THEOLOGICAL   SYSTEM    IN   WHICH 

which  the  Holy  Ghost  fulfils  His  office.  By  the  means  here 
ordained  He  convinces  of  sin,  of  righteousness,  and  a  judg- 
ment to  come.  He  regenerates  by  moving  upon  the 
waters  of  the  baptismal  fountain.  As  it  is  written,  "Except 
a  man  be  born  of  water  and  of  the  Spirit,  he  cannot 
enter  the  kingdom  of  God."  Or,  as  it  is  expressed 
in  the  language  of  the  Catechism,  Question  54:  "What 
dost  thou  believe  concerning  the  Holy  Catholic  Church? 
Ans.  That  out  of  the  whole  human  race,  from  the  begin- 
ning to  the  end  of  the  world,  the  Son  of  God,  by  His 
Spirit  and  word,  gathers,  defends,  and  preserves  for  Him- 
self, unto  everlasting  life,  a  chosen  communion,  in  the  unity 
of  true  faith;  and  that  I  am  and  forever  shall  remain  a 
living  member  of  the  same."  We  perceive  that  God  does 
not  gather  and  preserve  the  Church  by  His  Spirit  alone, 
but  by  the  Spirit  and  word.  Then,  again,  the  word  or 
preached  gospel  is  confirmed  by  the  sacraments,  according 
to  the  65th  Question  and  Answer.  "Since  then  we  are 
made  partakers  of  Christ  and  all  His  benefits  by  faith 
only,  whence  comes  such  faith?  Aiis.  The  Holy  Ghost 
works  the  same  in  our  hearts  by  the  preaching  of  the 
holy  gospel  and  confirms  it  by  the  use  of  the  holy  sacra- 
ments." Here  we  have  the  whole  theory  of  practical 
relio-ion  which  the  Catechism  assumes, — viz. :  the  sacra- 
mental  or  churchhj,  in  opposition  to  separatism  on  the  one 
hand  and  '''■iMnchristism''  on  the  other.  According  to  this 
view,  Christ  is  not  merely  the  life  of  His  people,  but  He 
also  permeates  by  His  Spirit  the  entire  organism  of  the 
Church  as  the  institution  of  gracious  means.  He  is  the 
regenerating  and  sanctifying  power  which  makes  these 
means  eflectual  by  the  Spirit.  "He  is  the  only  mediator 
between  God  and  man;"  whilst  the  Church,  not  as  medi- 
atrix, but  as  "the  mother  of  us  all,"  is  the  form  in  which  He 
carries  on,  by  the  Holy  Ghost,  His  mediatorial  work.  From 
this  it  is  sufficiently  plain  that  the  practical  religion  which 
is  of  the  churchly  order  is  altogether  a  different  thing  from 
the  unchurchly  piety  of  which  we  have  so  many  specimens 


THE   HEIDELBERG    CATECHISM    RESTS. 

at  the  present  day.  This  hast  named  is  the  religion  merely 
of  spiritual  influences,  of  happy  feelings  and  emotions,  and 
of  a  tolerably  decent  and  respectable  morality.  Its  subjects 
are  upright  in  their  deportment,  honest  in  their  dealings, 
and  liberal  in  their  vie%YS.  But  they  know  nothing  of 
erecting  churches,  neither  do  they  go  to  church.  They 
usually  build  splendid  "meeting-houses,"  and  place  in 
them  seats  for  the  hearers  and  a  stand  for  the  speaker. 
They  do  not  neglect  the  assembling  of  themselves  together ; 
they  go  in  crowds  to  hear  the  eloquent  Mr.  Cicero  or  De- 
mosthenes, but  these  are,  of  course,  just  men  like  other 
men,  except  that  they  are  to  be  respected  for  their  learning 
and  their  oratory.  0  God,  is  this  the  religion  of  thy  dear 
Son  ?  1^0,  no !  Christianity  never  has  existed  in  the 
world,  and  never  can  exist,  except  in  the  form  of  the 
Church ;  it  must,  like  all  other  forms  of  life,  have  its  body. 
Hence  Christ  is  not  to  be  found  at  all.  His  Spirit  does  not 
regenerate  or  save  at  all,  except  in  the  Church.  Hence  the 
Christian  religion  moves  its  subjects  to  erect  houses  of 
worship ;  to  place  in  them  not  only  seats  for  the  hearers, 
but  an  altar  for  the  sacrament  and  a  pulpit  for  the  ambas- 
sador of  Christ.  They  go  to  the  sanctuary,  to  lay  upon  its 
altar,  as  the  true  priests  of  God,  their  offerings  of  thanks- 
giving and  praise,  i.e.  to  worship  the  Most  High  in  spirit 
and  in  truth.  They  go  there  that  they  may  hear  the  word 
of  Christ  from  the  lips  of  His  ambassador,  i.e.  to  hear  the 
"  minister  of  the  true  tabernacle  which  the  Lord  pitched, 
and  not  man."  In  short,  the  practical  religious  life  of 
Christians  is  but  the  repetition  of  the  Saviour's  life,  or  its 
actualization,  rather,  in  time.  As  He  was  conceived  by  the 
Holy  Ghost,  and  born  of  the  Virgin  Mary,  so  He  is  reborn 
in  His  people  by  the  same  Spirit  moving  upon  the  waters 
of  the  sanctuary.  As  He  led  a  righteous  and  blameless 
life,  so  they,  being  justified  by  faith  in  Him  through  grace, 
walk  in  the  way  of  God's  commandments.  As  He  was  the 
great  Teacher,  so  they  learn  from  Him  as  humble  disciples, 
that  they  may  in  the  spirit  of  true  prophecy  teach  others 

.     383 


THE   THEOLOGICAL   SYSTEM,    ETC. 

the  wonderful  trutL.  of  God.  As  He,  tlie  great  High-Priest, 
suffered  and  died  upon  the  cross  to  atone  for  the  world's 
sin,  so  they  bear  about  His  dying,  and  are  crucified  to  the 
world  more  and  more.  And,  finally,  as  He  arose  from  the 
grave  leading  captivity  captive,  so  by  the  power  of  His  life 
they  arise  from  the  grave  of  spiritual  death,  and  will  ulti- 
mately triumph  over  the  grave,  to  live  and  reign  forever  in 
heaven  as  priests  and  kings  unto  God. 

384 


THE 

HEIDELBERG  CATECHISM 

IN    ITS 

EELATION  TO  OTHER  CONFESSIONS. 


By  PROF.  E.  V.  GERHART,  D.D. 

LANCASTER,  PA. 


THE 

HEIDELBERG  CATECHISM 

m  ITS  EELATIO^  TO  OTHER  COKFESSIOKS. 

^g  |rof.  ®.  W.  (§tx\pxt,  gl.§.,  faucasto,  |a: 

There  are  two  general  methods  wliicli  we  may  adopt 
in  an  endeavor  to  set  fortli  the  relation  of  the  Heidel- 
berg Catechism  to  other  confessions.  "We  may  take  up 
the  principal  characteristics  of  our  symbol  of  faith  in 
logical  order,  and  compare  them  with  corresponding  cha- 
racteristics of  other  confessions,  in  order  to  show  the 
points  of  resemblance  and  difference.  This  method  would 
lead  us  into  details,  and  require  a  small  volume  in  order 
to  make  the  investigation  complete,  or,  if  compressed 
within  narrow  limits,  would  be  incomplete  and  unsatis- 
factory. 

According  to  the  other  method  we  seek  to  determine  the 
ruling  principle,  or  germ,  of  the  Heidelberg  Catechism, 
and,  following  the  historical  order,  compare  it  with  the 
ruling  principle  of  other  confessions, — either  with  that  of 
each  one  singly,  or  with  the  ruling  principle  of  classes  or 
families  of  confessions.  Thus  we  get  a  broad  basis  of  judg- 
ment. We  get  an  insight  into  the  animating  spirit  of  con- 
fessions relatively  to  each  other.  K  the  general  comparison 
commend  itself  as  sound,  any  one  may,  by  reflection,  enter 
into  details  for  himself,  and  determine  points  of  resem- 
blance and  difference. 

"We  propose  to  pursue  the  latter  method,  as  being,  on  the 
whole,  better  adapted  to  the  circumstances  and  design  of 
the  occasion, 

387 


THE  HEIDELBERG  CATECHISM 


THE  APOSTLES  CREED. 


"What  is  the  tlieory  of  Christianity  which  underlies,  per- 
vades, and  governs  the  Heidelberg  Catechism?  "What 
place  does  the  Apostles'  Creed  occupy,  and  what  relation 
does  it  bear  to  the  matter  and  form,  or  to  the  doctrine  of 
the  Catechism  and  the  manner  in  which  it  is  taught  ?  These 
questions  are  but  two  ways  of  presenting  the  same  idea; 
for  the  Creed  answers  to  Christianity  as  the  eye  does  to  the 
light. 

The  Creed  is  the  vision  of  faith.  Faith  beholds  the 
eternal  Son  of  God,  the  Father  Almighty,  becoming  true 
man,  living,  teaching,  suffering,  dying,  descending  into  the 
grave  and  into  hades,  rising,  ascending  on  high,  and  sitting 
on  the  throne  of  glory.  Faith  beholds  the  outpouring  of 
the  Holy  Ghost,  the  founding  of  the  Church,  and  the  for- 
giveness of  sins,  and  the  new  life  signified  and  sealed  in 
holy  sacraments.  Turning  from  the  past  to  the  future, 
faith  beholds  the  Son  of  Man  coming  again  from  heaven 
with  all  His  holy  angels,  calling  forth  the  dead  from  their 
graves,  the  just  and  the  unjust,  and  consummating  the  new 
creation  in  the  destruction  of  His  enemies,  the  perfection 
and  glorification  of  all  His  people,  the  burning  up  of  the 
natural  world  under  the  law  of  sin,  and  the  bringing  in  of 
the  new  heavens  and  the  new  earth  under  the  law  of  life. 
The  mystery  of  the  new  creation  in  time,  in  all  its  integral 
parts,  past,  present,  and  future,  beginning  and  centring  in 
the  person  of  Jesus  Christ,  stands  before  the  eye  of  faith 
a  real,  concrete,  supernatural,  imperishable  order  of  spirit- 
ual being,  which  unfolds  the  fulness  of  its  grace  for  man 
according  to  a  law  which  is  at  the  same  time  both  divine 
and  human. 

The  Creed  comjwehends  those  who  say:  I  believe  in  God, 
and  in  Jesus  Christ,  and  in  the  Holy  Ghost.  It  is  the  lan- 
guage of  a  member  of  the  kingdom  of  heaven ;  not  of  one 
who  stands  outside  of  its  communion,  and  looks  upon  it 
with  the  eye  of  natural  reason.     To  be  in  the  kingdom  is 

388 


IN    ITS   RELATION   TO    OTHER    CONFESSIONS. 

the  condition  of  seeing  the  kingdom,  its  Head  and  King, 
its  law,  and  order,  and  glory.  The  eye  which  is  filled  with 
light  can  see  the  light;  no  other.  The  individual  is  a 
member  of  the  race  which  he  sees,  knows,  and  loves.  The 
entire  human  race,  in  its  historical  development,  its  present 
division  into  nationalities,  and  future  prospects,  stands  be- 
fore his  mind  an  organic  whole;  yet  it  has  generated  him 
and  bears  him  in  its  bosom.  The  same  relation  the  Creed 
bears  to  those  who  confess  it,  or  Christianity  to  those  who 
believe  it  and  know  it.  The  Creed  is  the  immediate  utter- 
ance or  confession  of  the  objective  truth  which  those  see 
and  possess,  who  have  become  participants  of  the  substance 
of  Chi'istianity  by  the  sacraments  and  ordinances  of  the 
Church. 

Christianity  presupposes  the  fall  of  man,  by  transgression, 
from  a  state  of  original  holiness  and  righteousness ;  a  con- 
sequent general  corruption  of  human  nature,  so  radical  and 
entire  as  to  render  salvation  impossible  by  mere  human 
power;  and  the  dominion  of  sin  unto  death  in  all  relations, 
social,  civil,  and  moral.  From  this  great  misery  we  are 
delivered  by  Christ.  Hence  the  Creed  does  not  teach,  but 
assumes,  the  fact  of  the  fall;  the  presence  of  the  principle 
of  sin ;  the  prevalence  of  transgression ;  the  reign  of  death; 
and  the  consequent  necessity  of  a  Redeemer  who  is  very 
God  and  very  man.  It  does  not  include  any  thing  that  be- 
longs to  the  kingdom  of  evil,  the  negative  side  of  the 
world's  life,  but  refers  to  it  only  by  necessary  implication. 
It  includes  only  the  positive  side  of  the  world's  life, — that 
supernatural  order  of  objects  which  counteracts  and  annuls 
the  fall,  supplants  and  destroys  the  principle  of  sin  by  the 
principle  of  hfe,  takes  away  the  guilt  of  ■  transgression, 
and  transforms  death  into  a  glorious  resurrection. 

Nor  does  the  Creed  unfold  the  external  life  of  believers. 
It  teaches  no  moral  precepts.  It  does  not  enforce  the  Deca- 
logue. It  does  not  describe  the  fruits  of  the  Spirit.  Not 
because  the  Decalogue  and  holy  living  are  unimportant  and 
unnecessary,  but  because  they  do  not  belong  to  the  proper 

389 


THE   HEIDELBERG   CATECHISM 

object  of  saving  faith.  The  Decalogue  does  not  introduce 
the  necessity  of  redemption,  nor  does  it  redeem  men. 
Christ  alone,  in  all  the  acts  of  His  mediatorial  work,  in- 
cluding His  m3^stical  body,  the  Church,  with  all  its  super- 
natural powers  and  triumphs,  is  the  object  on  which  the  faith 
which  saves  can  fasten.  Love  to  the  law  of  God,  and  obe- 
dience to  His  requirements,  follow  as  a  consequence,  and  as 
a  certain  consequence;  the  relation  between  true  faith  in 
Christ  and  holiness  of  life  being  the  same  as  that  which 
subsists  between  the  germ  of  a  tree  and  the  fruit  which 
grows  on  its  branches. 


THE  CATECHISM  AND  THE  CREED. 

A  comparison  of  these  general  characteristics  of  the 
Creed  with  the  Heidelberg  Catechism  shows  the  relation 
Avhich  they  sustain  to  each  other.  These  general  charac- 
teristics constitute  the  distinctive  features  of  the  Catechism. 
Or,  rather,  the  peculiar  character  of  the  Catechism  is  de- 
rived from  the  peculiar  character  of  the  Creed.  The  Creed 
is  in  the  Catechism  not  merely  as  a  compend  of  divine 
truth  which  is  to  be  expounded  and  illustrated.  It  is  not 
employed  as  a  means  of  communicating  theological  and 
reli2:ious  knowledo-e  to  learners,  l^or  is  it  in  the  Catechism 
as  one  of  its  primary  elements,  co-ordinate  with  all  the  rest, 
but  subordinate  to  some  general  truth,  which,  as  a  principle, 
forms  its  character  and  governs  its  general  order.  'Nor 
does  the  Creed  stand  in  the  Catechism  because  logically 
demanded  by  a  metaphysical  theory  of  Christianity,  ope- 
rating as  a  force  outside  of  the  Catechism  itself,  and  re- 
quiring, according  to  the  laws  of  thought,  the  particular 
position  which  it  occupies,  to  the  exclusion  of  all  others. 
Least  of  all  is  the  Creed  included  from  respect  to  the  most 
ancient  symbol  of  faith,  as  if,  had  the  authors  chosen  to  do 
so,  it  could  have  been  omitted  without  afl'ecting  the  in- 
tegrity of  the  work.  ISTeither  of  these  hypotheses  can  solve 
the  problem. 

390 


IN    ITS    RELATION    TO    OTHER   CONFESSIONS. 

The  Creed  is  the  central,  vital  force  in  the  Catechism.  It  v^ 
is  the  organic  principle,  and  develops  its  idea  both  nega- 
tively and  positively, — negatively,  in  ruling  out  a  purely  ^/ 
logical  arrangement,  and  a  merely  theoretical  conception  I 
of  Christianity;  positively,  in  determining  the  general  cha- 
racter, spirit,  and  order  of  the  work, — and  thus  makes  the 
Catechism  the  legitimate,  though  not  the  perfect  actuali- 
zation of  itself.  Hence  the  Catechism  comes  to  be,  from 
beginning  to  end,  the  confession  of  the  believer  in  Jesus 
Christ.  ISTot  an  acknowledgment  of  the  nature  of  sin  and 
guilt  in  general ;  not  a  statement  of  what  the  person  of 
Christ  and  the  work  of  redemption  are ;  not  an  exposition 
of  the  law  and  the  believer's  obligation  to  fulfil  its  demands. 
But,  like  the  Creed,  it  is  a  personal  confession, — an  act  of 
faith  in  the  true  object  of  faith.  The  Creed  begins:  I  be- 
lieve in  God  the  Father  Almighty ;  and  so  continues :  I 
believe  in  the  Holy  Ghost ;  assuming  that  he  who  utters  its 
sublime  language  does  not  repeat  a  series  of  truthful  pro- 
positions in  logical  connection,  but  is  putting  forth  an  act 
of  faith  of  his  own,  from  the  bottom  of  his  heart,  which 
holds  him  in  immediate  communion  with  God  in  the  person 
of  His  Son.  Such  an  act  of  faith  cannot  proceed  from  one 
who  is  in  the  state  of  nature  and  under  the  curse,  but  can 
come  only  from  one  who  is  in  the  state  of  grace  and  under 
the  law  of  the  Spirit. 

In  full  accordance  with  this  idea,  the  Catechism  begins  v 
with  the  question :  "  Wliat  is  ihj  only  comfort  in  life  and  in 
death  ?"  and  answers :  "  That  /,  with  body  and  soul,  both  in 
life  and  in  death,  am  not  my  own,  but  belong  to  my  faithful 
Saviour  Jesus  Christ."  In  like  manner  it  concludes  with 
the  question:  "What  is  the  meaning  of  the  word,  Amen?" 
Answer:  "Amen  means,  so  shall  it  truly  and  surely  be;  for 
my  prayer  is  much  more  certainly  heard  of  God,  than  I  feel 
in  my  heart  that  I  desire  of  Him  these  things."  This  idea 
governs  the  manner  in  which  all  the  questions  and  answers 
are  framed.  It  is  throughout  a  personal  act, — the  confession 
of  one  who  stands  in  the  kingdom  and  with  the  eye  of  the 

391 


THE  HEIDELBERG   CATECHISM 

spirit  beholds  the  objects  of  Cbristian  faith  as  his  own  pos- 
session. 

Accordingly,  the  first  answer — which  is  neither  a  logical 
introduction  nor  a  logical  conclusion,  but  a  summary  con- 
fession coming  from  the  bosom  of  the  Christian  state,  and 
with  wonderful  skill  unites  conciseness  of  expression  with 
fulness  of  matter — proceeds  on  a  threefold  assumption: 
namely,  that  there  is  among  men  a  universal  sense  of  sin 
and  misery;  that  there  is  a  complete  redemption  from  sin 
and  misery  by  Jesus  Christ;  and  that  the  catechumen  is 
not  in  his  natural  condition,  but  in  the  covenant  of  grace, 
and  is  a  child  of  God.  The  same  presumption  underlies 
the  language  of  the  Catechism  in  all  its  parts. 

Occupying  this  central  place,  the  idea  or  organic  force 

of  the  Creed  determines  the  order  in  which  the  truth  is 

unfolded.     The  Creed,  as  we  have  seen,  presupposes  a  state 

of  sin  and  guilt.     Hence  it  requires  reflection  upon  sin,  its 

origin  and  consequences,  to  come  in  the  first  part  of  the 

^  Catechism.    Here,  accordingly,  we  have  an  inquiry  into  the 

essence  of  the  divine  law;  the  creation  of  man  after  the 

,  image  of  God;  the  fall  by  instigation  of  the  devil;  human 

depravity;  and  the  displeasure  of  God  with  our  inborn  as 

\  well  as  actual  sius. 

As  true  faith  in  Christ  is  the  bond  of  vital  union  to  His 
person,  the  Creed  involves  the  necessity  of  obedience  as  a 
consequence  flowing  from  this  inward  relation.  Hence  the 
Catechism  places  the  necessity  of  conversion  or  repentance, 
the  Ten  Commandments,  and  the  Lord's  Prayer,  in  the 
third,  or  last,  part;  repentance,  good  works  or  obedience, 
and  worship,  being  the  legitimate  efiect  and  consequence 
of  the  new  creation  in  Christ. 

The  Creed  is  neither  more  nor  less  than  an  act  of  faith 
put  forth  in  the  divine-human  person  of  Christ,  who  is  the 
central  fact  on  which  hinges  the  whole  work  of  redemption, 
the  knowledge  of  sin,  and  everlasting  righteousness  and  sal- 
vation. Hence  in  the  Catechism  the  Creed  is  central.  It  is 
the  ruling  principle,  and  holds  the  central  place.     Going 

392 


IN   ITS   RELATION   TO    OTHER    CONFESSIONS. 

before  it  we  have  the  fall  and  sin,  which  the  Creed  presup- 
poses; sin  being  seen  as  snch  in  the  light  of  the  law  of 
God,  which,  as  to  its  essence,  requires  love  to  God  and  love 
to  man.     Connected  with  the  fall  and  the  curse  we  have 
portrayed  also  the  constitution  and   character  which  are 
necessary  in  a  Saviour  who  might  be  adapted  to  the  deep 
wants  of  the  human  race  in  its  abnormal  state.     Coming 
after  the  Creed  we  have  the  fruits  or  consequences  of  faith 
in  Christ,  which  the  Creed  involves  and  produces.     The 
Creed  itself  lies  between  its  presuppositions  and  conse- 
quences, and  thus  constitutes  the  second  and  main  part  of 
the  Catechism.     In   immediate  connection  with   it  come 
the  sacraments  and  the  keys,  which  the  Creed  includes  by 
necessary  implication  as  the  efficacious  means  of  the  Holy 
Ghost,  by  which  children  of  believers  are  incorporated  into 
the  Christian  Church  and  qualified  for  the  exercise  of  true 
faith,  instructed  in  the  truths  of  redemption,  nourished 
unto  eternal  life  by  the  body  and  blood  of  Christ,  and  pro- 
tected and  defended  in  the  midst  of  temptations  and  dan- 
gers by  the  remedial  power  of  Christian  discipline.    As  the 
result  of  such  faith  and  grace,  the  child  of  God  turns  from 
the  world,  sin,  and  self  Avith  a  penitent  heart,  seeks  to  fulfil 
the  commandments  of  God  as  the   exponent  of  love  to 
Christ  and  the  rule  of  a  holy  life,  and  presents  himself  an 
offering  of  thankfulness  to  God  in  prayer  and  praise. 

The  order  of  the  Catechism  is  thus  determined  by  the  ^ 
Creed,  as  by  the  power  of  an  organic  force.  The  arrange- 
ment is  not  made  on  the  basis  of  an  abstract  theory.  The 
arrangement  is  not  mechanical.  It  does  not  proceed  from 
the  will  of  the  authors.  In  fact,  there  is  no  arrangement 
at  all.  The  word  does  not  express  the  true  relation  of  the 
parts  to  each  other.  An  arrangement  is  a  relation  and 
connection  of  parts  which  is  originated  by  the  human 
reason,  and  executed  by  the  human  will.  The  determi- 
native force  is  not  in  the  thing,  but  outside  of  it;  not 
internal,  but  external.  In  no  such  sense  is  the  Creed  a 
force  regulating  the  relative  position  of  the  different  parts 

2  E  393 


THE    HEIDELBERG    CATECHISM 

of  the  Catecliism.  But  tlie  Creed  is  in  the  Catechism  as 
life  is  in  the  body,  as  the  will  is  iu  the  reason,  as  thought 
is  in  language.  It  is  the  life-principle,  and  moulds  the 
character  and  order  of  the  Catechism  not  so  much  throuixh 
the  reflective  and  dialectic  faculty  of  its  authors  as  by  the 
law  of  spontaneous  growth.  Ursinus  and  Olevianus  did 
not  possess  and  master  the  Creed,  but  the  spirit  of  the 
Creed  possessed  and  mastered  them;  elevating  them  mea- 
surably above  the  system  of  thought  in  which  each  one 
stood  by  education,  transferring  them  into  the  sphere  of 
the  primitive  faith  of  the  Church,  putting  them  under  the 
power  of  a  grand  old  idea,  and  working  in  them  spon- 
taneously in  the  conjoint  process  of  production,  as  a  self- 
determining  force,  in  a  manner  and  to  an  extent  of  which 
they  themselves  were  not  fully  conscious. 


THE    CATECHISM    CHRISTOLOGICAL. 

This  life-principle,  faith  in  the  divine-human  person  of 
our  Lord  Jesus  Christ  in  the  sense  of  the  Apostles'  Creed, 
we  may  call,  by  way  of  distinction,  christological.  But  it 
is  not  such  theologically,  or  philosophically.  The  person 
of  Christ  is  the  ground  on  which  Christianity  as  such 
rests,  and  from  which  the  spiritual  order  of  the  new  crea- 
tion,  objectively  considered,  is  developed  and  perfected. 
A  scientific  system  governed  by  this  idea  of  Christ  as  its 
law,  and  answering  at  all  points  to  the  objective  verity, 
would  be  christological.  But  the  Catechism  is  not  such  a 
scientitic  system.  It  does  not  aim  at  exhibiting  the  new 
creation  in  Christ  as  it  is  in  itself.  It  is  objective,  indeed, 
but  in  the  sense  in  which  the  Creed  is  objective.  The  Cate- 
chism is  a  view  of  the  supernatural  mystery  revealing  itself 
in  the  order  of  time  on  earth  from  the  conception  and  birth 
of  Christ  to  His  final  glorification.  But  it  is  not  purely 
objective.  It  includes  the  subject  of  salvation  in  his  im- 
mediate relation  to  the  supernatural  mystery.  Hence  the 
principle  of  the  Catechism  is  also  subjective.    But  in  this 


IN   ITS    RELATION    TO    OTHER    CONFESSIONS. 

respect,  as   before,  it  is   ruled  by  the  Creed.      It  is  not 
purely  subjective.     It  does  not  turn  on  faith  as  its  pivot, 
as  is  the  case  in  the  method  of  thought  peculiar  to  Luther. 
It  does  not  grow  out  of  a  feeling  of  entire  dependence  on 
God,  like   the   system  of  Schleiermacher.      It   does   not 
unfold  merely  the  spiritual  exercises,  the  thoughts,  feel- 
ings, purposes,  and    diversified   experiences,  of  the   new 
creature  in  Christ,  as  is  done  in  the  larger  part  of  the 
current  religious  hterature  of  the  day;  but  it  turns  the 
mind   and  heart  of  the   behever  away  from  himself,  his 
feeUngs,  hopes,  fears,  joys,  and  sorrows,  to  Christ,  His  incar- 
nation, life,  death,  resurrection,  ascension,  and  glory,  and 
holds  him  in  this  relation  of  dependence,  faith,  and  adora- 
tion from  the  commencement  to  the  end  of  life,  in  time 
and  in  eternity,— his  penitence,  peace,  strength,  consola- 
tion, and  joy  proceeding  not  from  reflection  on  his  experi- 
ence, but  from  a  believing  contemplation  of  the  great  mys- 
tery of  godliness,  the  Son  of  God  manifested  in  the  flesh. 

The  principle  of  the  Catechism  Unites  these  two  ele- 
ments. It  is  both  objective  and  subjective.  These  two 
elements,  however,  it  unites  in  a  third,  namely,  the  reci- 
procal relation  of  the  object  and  the  subject  of  salvation. 
The  principle  is  not  Christ  as  He  is  in  Himself,  nor  yet  the 
believer,  but  the  peculiar  internal  relation  of  Christ  and 
the  believer,  which  is  expressed  by  the  word  faith.  We 
have  the  entire  principle  embodied  in  the  language,  "I 
believe  in  .Jesus  Christ,  His  only  begotten  Son,  our  Lord." 
Jesus  Christ  is  the  object;  and  as  the  Catechism  contem- 
plates His  person  and  work  as  the  central  truth  of  Chris- 
tianity, it  is  objective.  I  is  the  subject;  and  as  the  Cate- 
chism does  not  exhibit  truth  in  general  terms,  but  in  the 
form  of  a  direct  confession  on  the  part  of  the  individual, 
it  is  subjective.  The  word  believe  expresses  the  relation 
of  the  individual  believer  to  Jesus  Christ;  and  as  the 
entire  Catechism  is  an  act  of  faith,  not  reflection  upon  the 
truths  of  supernatural  revelation  from  a  point  of  observa- 
tion external  to  its  peculiar   sphere,   but  an  intelligent 

295 


THE   HEIDELBERG   CATECHISM 

response  to  the  incarnate  Redeemer,  coming  forth  from  the 
bosom  of  the  Christian  Church,  it  is  neither  objective  ex- 
clusively nor  subjective  exclusively,  but  the  union  of  these 
two  forces  in  the  character  of  a  vital  relation.  Not  Christ 
as  such,  nor  faith  as  such,  but  faith  in  Christ,  or  Christ 
apprehended  and  appropriated  by  faith,  is  the  point  on 
which  the  structure  of  the  Heidelberg  Catechism  turns, 
and  from  which  it  derives  its  peculiar  spirit  and  distin- 
guishing characteristics. 

The  germ  of  the  Creed  and  of  the  Catechism  we  have 
in  the  memorable  confession  of  St.  Peter: — "Thou  art 
the  Christ,  the  Son  of  the  living  God."  To  which  Jesus 
answered,  "Blessed  art  thou,  Simon  Barjona;  for  flesh 
and  blood  hath  not  revealed  it  unto  thee,  but  my  Father 
which  is  in  heaven.  And  I  say  also  unto  thee,  that  thou 
art  Peter ;  and  upon  this  rock  I  will  build  my  Church,  and 
the  gates  of  hell  shall  not  prevail  against  it."  (Matt.  xvi. 
16-19.)  It  is  not  the  person  of  Christ,  separately  con- 
sidered, that  conditions  the  perpetuity  and  strength  of  the 
Church;  much  less  is  it  Peter,  the  individual  man;  nor  yet 
is  it  the  sublime  confession  of  Peter,  taken  by  itself  or  in 
an  abstract  sense ;  but  it  is  the  true  apprehension'iand  the 
real,  vital  appropriation  by  faith  of  the  Christ.  Peter  was 
the  first  one  in  whom  Christ,  the  ground  and  substance 
of  Christianity,  became  the  subjective  principle  of  human 
life, — the  first  one  in  whom  the  mysterious  relation,  which 
before  was  only  a  latent,  unconscious  life-bond  of  fellow- 
ship, developed  itself  into  such  clear,  full  consciousness 
that  it  became  a  spontaneous  and  iutelligent  public  con- 
fession, "  Thou  art  the  Christ,  the  Son  of  the  living  God," 
the  principle  of  communion  thus  completing  itself  in  the 
act  of  the  apostle.  In  virtue  of  this  real  life-connection 
with  the  Sou  of  God,  he  who  already  was  called  Rock 
became  in  reality  the  rock  on  which  the  Church  is  built, 
the  firm,  immovable  foundation  of  the  kingdom  of  God 
actualized  on  the  earth  among  men.  For  it  is  this  appre- 
hension and  appropriation   of  the  Son  of  God  by  faith,- 

39& 


IN   ITS   RELATION   TO    OTHER   CONFESSIONS. 

this  life-union  of  man  with  the  incarnate  Logos,  in  which 
the  Church  comes  to  be  a  fact  in  space  and  time,  in  which 
it  has  stood  throughout  all  the  ages  past,  still  stands  in 
vigor  and  beauty,  and  will  stand  in  all  the  ages  to  come. 
And  the  gates  of  hell  shall  not  prevail  against  it. 

The  Creed  is  the  development  of  Peter's  confession, 
conditioned  by  the  various  forces,  positive  and  negative, 
which  influenced  the  life  and  consciousness  of  the  Church 
in  the  first  centuries  of  its  history.  The  Heidelberg  Cate- 
chism is  the  organic  expansion  of  the  Creed,  grounded  in 
its  idea  and  determined  in  its  articulate  parts  by  its  spirit. 
Peter's  confession  is  the  tap-root,  the  Creed  is  the  trunk, 
and  the  Catechism  is  the  mature  organism. 

We  do  not  aflirm  that  the  Catechism  is  a  perfect  organ- 
ism, true  at  all  points  to  the  idea  and  spirit  of  the  Creed. 
Whilst  it  does  not  comport  with  our  design  to  inquire  into 
its  supposed  deficiencies,  we  may,  nevertheless,  instance 
the  answer  to  the  forty-fourth  question,  concerning  the 
descent  into  hades.  The  Creed  follows  the  historic  order 
of  facts.  The  article  concerning  the  suflfering  of  Christ 
under  Pontius  Pilate  comes  after  the  article  concerning 
His  birth  of  the  Virgin  Mary  and  before  the  article  con- 
cerning His  crucifixion  and  death,  and  must,  therefore, 
mean  something  diflferent  from  both.  It  must  refer  to 
something  which  succeeded  His  birth  and  preceded  His 
death.  So  the  article  on  the  descent  into  hell  comes  after 
the  burial  of  Christ  and  before  His  resurrection  from  the 
dead.  Unless  we  would  convict  the  Creed  of  violating  its 
own  order,  this  article  must  designate  a  part  of  the  work 
of  Christ,  which  at  His  death  He  had  not  yet  done,  and 
which  constitutes  the  transition  from  His  burial  to  His 
resurrection.  But  here  the  Heidelberg  Catechism  falters. 
Influenced  by  the  exposition  of  Calvin,  as  given  in  the 
Genevan   Catechism,*   our   beautiful    formulary    fails    to 

*  We  quote  the  entire  passage.     "  M.  Quod  de  ejus  ad  inferos  descensu  mos 
adjectum  est,  quern  sensum  habet  ? 

"P.  Eum  non  communem  tantum  mortem  fuisse  perpessum,  qua  est  aiiim» 

397 


THE   HEIDELBERG    CATECHISM 

represent  any  new  act  of  Christ.  It  returns  to  the  cross, 
and  expounds  the  intermediate  act  between  the  burial  and 
resurrection  to  be  equivalent  to  the  suffering  of  the  most 
painful  death;  thus  repeating,  substantially,  the  answers 
given  to  the  thirty-seventh  and  thirty-ninth  questions. 
The  defect,  however,  is  negative  rather  than  positive.  The 
forty-fourth  answer  teaches  truth,  but  not  that  objective 
fact  which  confronts  the  eye  of  the  Creed. 

Its  deficiencies  to  the  contrary  notwithstanding,  we  affirm 
that  the  idea  of  the  Creed  actualizes  itself  as  a  vitalizing 
and  form-giving  principle  in  the  order,  proportions,  and 
doctrines  of  the  Heidelberg  Catechism,  and  determines  its 
peculiar  characteristics  in  a  degree  that  distinguishes  it 
from  all  other  Reformed  Confessions.  Among  the  nume- 
rous catechisms  and  confessions  to  which  the  Reformation 
gave  birth  in  the  sixteenth  and  seventeenth  centuries,  it  is 
the  glory  of  the  Heidelberg  Catechism  that  it  is  pre- 
eminently the  confession  of  the  Apostles'  Creed. 

THE   NICENE   AND   ATHANASIAN   CREEDS. 

The  Apostles'  Creed  connects  the  Heidelberg  Catechism 
■with  the  two  other  oecumenical  creeds,  the  ISTicene  and  the 
Athanasian.  The  one  adopted  by  the  oecumenical  Synod 
of  Mce,  A.D.  325,  and  of  Constantinople,  a.d.  381,  was  neces- 
sitated by  the  extensive  prevalence  of  Arianism,  and  deve- 
lops the  faith  of  the  original  symbol  in  opposition  to  the  mani- 
fold perversions  of  that  insinuating  and  destructive  heresy, 
affirming  the  Lord  Jesus  Christ  to  be  the  only  begotten 
Son  of  God,  God  of  God,  Light  of  Light,  very  God  of  very 

a  corpore  separatio,  sed  etiam  dolores  mortis,  sicut  Petrus  (Act.  ii.  24)  vocat. 
Hoc  autem  nomine  horribiles  angustias  intelligo,  quibus  ejus  anima  con- 
stricta  fuit. 

"  M.  Cedo  mihi  hujus  rei  causam  ac  modum. 

"  P.  Quia,  ut  pro  peccatoribus  satisfaceret,  coram  Dei  tribunali  se  sistebat, 
torqueri  hac  anxietate  ejus  conscientiam  oportebat,  acsi  dei'elictus  a  Deo 
esset:  imo  acsi  Deum  haberet  infestum.  In  his  angustiis  erat,  quum  ex- 
clameret  ad  Patrem:  (MaU.  xxvii.  46.)  Deus  meus,  Deus  meus,  ut  quid  dere- 
liquisti  me?" — (Cat.  Ecc.  Gen.  I.  De  Fide.) 
398 


IN   ITS    RELATION   TO    OTHER   CONFESSIONS. 

God,  begotten  of  the  Father  before  all  worlds,  begotten, 
not  made,  of  one  substance  with  the  Father,  by  whom  all 
things  were  made;  and  the  Holy  Ghost  to  be  the  Lord,  tlie 
Giver  of  life,  who  proceedeth  from  the  Father  and  the 
Son,  who  with  the  Father  and  the  Son  together  is  wor- 
shipped. The  other,  originating  a  century  later,  in  the 
midst  of  the  fierce  controversies  between  Eutychianism 
and  Nestorianism  and  various  cognate  heretical  tendencies, 
defines  the  Catholic  faith  concerning  the  Unity  and  Trinity 
of  the  Godhead  in  its  positive  and  negative  relations,  with 
unequalled  clearness,  logical  consistency,  and  exhaustive 
fulness.  Both  are  the  legitimate  expansion  and  determina- 
tion of  the  original  faith  in  its  points  of  divergence  from 
the  false  thinking  of  the  fourth  and  fifth  centuries.  Rooted 
in  the  Apostolum  Symbolicum,  they  are  governed  by  the 
same  principle  and  follow  each  other  in  logical  order,  the 
Mcene  Creed  being  more  definite  and  full  than  the  original 
symbol,  and  the  Athanasian  more  determinate,  exclusive, 
and  complete  than  its  immediate  predecessor,  the  Mcene. 

The  Heidelberg  Catechism  stands  in  the  Apostles'  Creed 
in  the  sense  of  the  Mcene  and  Athanasian  Creeds,  espe- 
cially as  regards  the  unity  of  essence  and  the  distinction 
and  equality  of  the  persons  of  the  Godhead.  "  The  Catholic 
faith  is  this:  that  we  worship  One  God  in  Trinity,  and 
Trinity  in  Unity;  neither  confounding  the  persons  nor 
dividing  the  substance."  "Such  as  the  Father  is,  such  is 
the  Son,  and  such  is  the  Holy  Ghost."  The  Father,  Son, 
and  Holy  Ghost  are  each  uncreated,  unlimited,  eternal, 
almighty,  and  God,  yet  not  three  Gods,  but  one  God, — the 
Son  the  only  begotten  of  the  Father,  not  made,  nor  created, 
and  the  Holy  Ghost  proceeding  from  the  Father  and  the 
Son,  neither  made,  nor  created,  nor  begotten.  The  Lord 
Jesus  Christ  is  God  and  man, — God,  of  the  substance  of 
the  Father,  begotten  before  the  worlds;  and  man,  of  the 
substance  of  His  mother,  born  in  the  world :  yet  He  is  not 
two,  but  one  Christ;  one,  not  by  conversion  of  the  God- 
head into  flesh,  but  by  assumption  of  the  manhood  into 

399 


THE  HEIDELBERG  CATECHISM 

God;  one  altogetlier,  not  by  confusion  of  substance,  but  by- 
unity  of  person. 

In  perfect  accordance  with  this  primitive,  apostolic,  and 
catholic  faith,  the  Heidelberg  Catechism  teaches  that  the 
Father  is  God,  the  Son  is  God,  and  the  Holy  Ghost  is  God 
(Q.  24);  that  there  is  but  one  divine  essence;  that  these 
three  distinct  persons,  Father,  Son,  and  Holy  Ghost,  are 
the  one  true  and  eternal  God  (Q.  25) ;  that  Christ  alone  is 
the  eternal  natural  Son  of  God  (Q.  33);  that  the  eternal 
Son  of  God,  who  is  and  continues  true  and  eternal  God, 
took  upon  Him  the  very  nature  of  man  of  the  flesh  and 
blood  of  the  Virgin  Mary,  by  the  operation  of  the  Holy 
Ghost  (Q.  35) ;  that  though  Christ  according  to  His  human 
nature  is  now  not  upon  earth,  but  in  heaven,  and  there 
continues  in  behalf  of  His  people,  yet  the  two  natures  are 
not  separated  from  one  another;  for,  since  the  divine 
nature  is  incomprehensible  and  everywhere  present,  it 
must  follow  that  the  same  is  indeed  beyond  the  limits  of 
the  human  nature  He  assumed,  and  yet  is  none  the  less  in 
it  also,  and  remains  personally  united  to  it  (Q.  47  and  48); 
and  that  the  Holy  Ghost  is  coeternal  God  with  the  Father 
and  the  Son.  These  lucid  and  unequivocal  statements 
separate  the  Catechism  from  the  Ebionitic,  Gnostic,  Arian, 
Manichean,  Eutychian,  and  ISrestorian  heresies  of  the  first 
five  centuries  of  the  Christian  era,  and  demonstrate  its 
organic  connection  with  the  fundamental  articles  of  the 
faith  held  in  all  ages  of  the  Church. 


THE    CATECHISM    AND    THE   TRIDENTINE    DECREES. 

In  as  far  as  the  Church  of  Rome  has  remained  faithful  to 
the  oecumenical  creeds,  there  is  no  conflict  between  its 
confessional  dogmas,  as  formally  settled  by  the  Council  of 
Trent,  and  the  Heidelberg  Catechism.  But  as  regards  the 
doctrines  and  customs  which  are  peculiar  to  the  Romish 
Church,  and  distinguish  it  from  the  catholic  faith  of  the 
post-apostolical  period,   the  Catechism  dissents  and  pro- 

400 


IN   ITS    RELATION   TO    OTHER    CONFESSIONS. 

tests.     It  protests   in  form  aguinst  the  adoration  of  tlie 
Virgin,  praying  to  the  saints,  the  use  of  images  in  the 
Church  as  helps  to  worsliip;  against  the  doctrine  of  justifi- 
cation by  works,  the  opus  ojKraium  theory  of  the  sacraments, 
the  doctrine  of  transubstantiation,  and  tlie  adoration  of  the 
Host.     By  necessary  imphcation,  the  Catccliism  stands  op- 
posed to  the  papal  and  hierarchical  system;  to  the  Romish 
view  of  the  foil,  of  depravity,  and  tradition;  the  immacu- 
late conception  of  the  Virgin;  to  all  ceremonies  and  forms 
of  worship  not  warranted  by  the  Holy  Scriptures;  to  the 
false  prominence  of  the  priestly  function  of  the  ministry, 
the  mutilation  of  the  Ten  Commandments,  the  adminis- 
tration of  the  Lord's  Supper  in  one  kind,  the  doctrine  of 
purgatory,  the   exclusive   use  of  the   Latin   language   in 
public  worship,  the  spirit  of  persecution,  the  infliction  of 
civil  penalties  upon  heretics,  and  all  other  doctrines  and 
practices  which  are  peculiar  to  the  Roman  Catholic  Church 
and  distinguish  it  from  the  faith  and  worship  of  ori-nnal 
Protestantism.  * 

THE    CATECHISM    AND    OTHER    REFORMED    CONFESSIONS. 

The  Reformation  of  the  sixteenth  century,  though  be- 
ginning simultaneously  in  difterent  places,  is  to  be  viewed 
as  one  great  religious  movement  common. to  Germany, 
Switzerland,  France,  the  ^Netherlands,  England,  and  Scot- 
land. It  was  a  revival  of  the  original  life  and  faith  of  the 
Church  in  opposition  to  the  errors  and  abuses  of  the 
papacy.  Of  this  great  movement  the  first  authoritative 
exponent  was  the  Augsburg  Confession,  written  by  Me- 
lanchthon,  signed  by  the  rulers  of  the  German  States,  and 
presented  to  the  Emperor,  in  German  and  Latin,  at  the 
celebrated  Diet  of  Augsburg,  in  1530.  It  set  forth  the 
doctrines,  not  of  one  part  of  the  representatives  of  the 
Reformation,  but  of  the  princes,  theologians,  and  pastors 
generally,  as  prevaiHng  at  that  time,  in  all  portions  of  the 
German  Empire  where  the  authority  of  Rome  had  been 


401 


THE   HEIDELBERG   CATECHISM 

cast  off,  and  belongs,  therefore,  of  right,  not  to  the  Lu- 
therans exclusively,  but  to  the  entire  Protestant  Church. 
It  was  afterward  signed  by  Calvin,  the  Elector  Frederick 
III.,  Ursinus,  Olevianus,  and  other  eminent  princes  and 
theologians  of  the  Reformed  Church,  as  well  as  by  the 
coadjutors  and  followers  of  Luther. 

Nevertheless,  there  were  two  antagonistic  tendencies  at 
work  from  the  beginning, — the  one  represented  first  by 
Zwingli,  the  other  first  by  Luther;  the  central  point  of 
divergency  being  the  Sacrament  of  the  Lord's  Supper. 
^Tiilst  Luther  taught  that  the  veritable  body  and  blood  of 
Christ  v/ere  present  under  the  form  of  the  emblems,  bread 
and  wine,  Zwingli  asserted,  in  opposition  to  him,  that  the 
emblems,  bread  and  wine,  were  only  bread  and  wine,  and 
as  such  the  signs  and  seals  of  the  body  and  blood  of 
Christ.  They  agreed  in  rejecting  the  Romish  dogma  of 
transubstantiation  as  contrarj^  to  the  Scriptures.  In  the 
progress  of  their  development,  these  two  different  tenden- 
cies came  into  collision  unavoidably,  and  gave  rise  to  fierce 
theological  conflicts,  social  convulsions,  and  terrible  wars, 
which  sometimes  threatened  to  engulf  both  parties  in  com- 
mon ruin.  But  God  ruled  in  the  midst  of  the  storm.  The 
two  tendencies,  like  two  streams,  continued  to  flow  on  in 
deeper,  broader,  stronger,  and  more  clearly  defined  chan- 
nels. The  one  tendency  terminated  and  became  complete 
finally  in  the  Heidelberg  Catechism,  1563 ;  the  other  in  the 
Form  of  Concord,  1580.  The  progress  of  the  Reformation, 
on  the  contrary,  caused  a  powerful  reaction  in  the  Romish 
Church  against  both  tendencies  and  in  favor  of  its  own 
peculiar  dogmas,  customs,  and  practices,  and  completed 
itself  finally  in  the  Decrees  of  the  Council  of  Trent,  1545- 
1563.  These  three  symbolical  productions,  the  Tridentine 
Decrees,  the  Heidelberg  Catechism,  and  the  Form  of  Con- 
cord, are  analogous,  each  one  being  in  fact  and  by  general 
acknowledgment  the  mature  result  of  a  life-force  working 
in  the  bosom  of  the  Church  antagonistically  to  the  others. 

According  to  this  view,  the  Heidelberg  Catechism  sus- 

402 


IN   ITS    RELATION   TO    OTHER    CONFESSIONS. 

tains  a  relation  to  Zwingli's  Sixty-Seven  Articles,  his  Con- 
fession of  Faith  and  the  Exposition  of  his  Confession,  the 
First  and  Second  Confessions  of  Basel,  the  Genevan  Cate- 
chism, the  Zurich  and  Genevan  Consensus,  the  Gallic, 
Scotch,  and  Belgic  Confessions,  such  as  ripe  fruit  bears  to 
the  life  of  the  tree  on  which  it  grows.  On  the  Lord's 
Supper  the  doctrine  of  Zwiugli  was  negative  rather  than 
positive.  Opposing  the  doctrine  of  a  literal  nianducation  of 
the  body  of  Christ,  as  held  in  different  forms  by  Luther 
and  the  Roman  Catholics,  he  laid  special  stress  on  the 
commemorative  aspect  of  the  ordinance,  which  was  held 
in  abeyance  by  Luther*  and  suppressed  by  the  Church  of 
Rome.  As  a  consequence,  he  failed  to  do  full  justice  to 
the  other  side  of  the  truth.f     ^e  did  not  emphasize  the 


""  Lutheran  symbols  fail  to  recognize  the  commemorative  aspect  of  the  Holy 
Eucharist  altogether.  In  his  Small  Catechism,  Luther,  in  answer  to  the 
question  :  Was  ist  das  Sacrament  des  Altars  ?  says:  "  Es  ist  der  wahre  Leib 
und  Blut  unscrs  Herrn  Jesu  Christi,  unter  dem  Brot  und  Wein,  uns  Chris- 
ten zu  essen  und  zu  trinken  von  Christo  selbst  eingesetzt."  This  is  the  key- 
note to  all  subsequent  confessional  statements.  The  Large  Catechism  repeats 
and  expounds  the  same  definition,  without  including  the  idea  of  a  sign.  The 
Augsburg  Confession  says  in  the  tenth  Article:  "De  coena  Domini  docent, 
quod  corpus  et  sanguis  Christi  vere  adsint  et  distribuantur  vescentibus  in 
coeni  Domini;  et  improbant  secus  docentes."  The  Apology  teaches  the  same 
dogma,  but  is  more  definite  and  full,  and  supports  it  with  quotations  from 
St.  Paul ;  but  there  is  no  reference  to  the  commemoration  of  tlie  sufi'erings 
and  death  of  Christ.  The  Form  of  Concord  is  more  full  and  explicit  than  any 
preceding  Confession,  incorporating  the  definitions  of  Luther,  of  the  Augs- 
burg Confession,  the  Apology  and  the  Smalcald  Articles,  and  vindicating 
them  in  opposition  to  the  theory  of  Zwingli  and  of  all  who  would  not  affirm  : 
"  Sub  pane,  cum  pane,  in  pane  adesse  et  exhiberi  corpus  Christi."  Quoting 
from  Luther,  the  Book  says:  "  Ich  rechne  Sie  alle  in  einen  Kuchen,  das  ist, 
fiir  Sacramentirer  und  Schwiirmer,  wie  sie  auch  sind,  die  nicht  glauben 
wollen,  dass  des  Herrn  Brod  im  Abendmahl  sei  sein  rcchter  natiirlicher 
Leib,  welchen  der  Gottlose  oder  Judas  eben  sowohl  miiudlich  erapflUiet,  als  S. 
Petrus  und  alle  Heiligen."  (Die  Symb.  Biicher  d.  Ev.  Luth.  K.,  von  J.  T. 
Miiller,  Stuttgart,  pp.  653,  654.)  The  Lutheran  Church,  accordingly',  lays 
stress  only  on  one  side  or  aspect  of  the  truth.  The  Lord's  Supper  is  a  com' 
bunion,  thus  ignoring  its  correlative  element:  "Do  this  in  remembrance  of  me." 

fin  his  Sixty-Seven  Articles  Zwingli  says  (18):  "Ex  quo  coUigitur 
missam  non  esse  sacrificium,  sed  sacrificii  in  cruce  semel  oblati  commemo- 

403 


THE   HEIDELBERG   CATECHISM 

sacrament  as  a  communion  of  the  body  and  blood  of  Christ. 
]S^or  did  he  clearly  recognize  the  truth  underlying  the  per- 
versions of  Rome  and  the  one-sided  view  of  Lutherans. 
Yet  the  teachings  of  Zwingli  were  not  incompatible  with 
the  theory  of  communion  as  subsequently  developed  by 
Calvin  and  established  by  later  confessions.  The  Zwin- 
glian  conception  did  not  contain  positive  error,  but  it  was 
wanting  in  a  just  apprehension  of  the  humanity  of  Christ, 
as  essential  in  the  communion  of  the  Lord's  Supper.  This 
defect  was  in  a  great  degree  regulative  in  Switzerland 
and  other  countries.  It  is  seen  particularly  in  Zwingli's 
Confession  and  Exposition  of  Faith,  and  in  the  Zurich 
Consensus.  From  year  to  year,  however,  the  defect  was 
more  deeply  felt,  and  greater  stress  was  laid  on  the  sacra- 
ment as  a  communion  of  the  body  and  blood  of  Christ. 
The  powerful  influence  of  Calvin  and  Melanchthon  served 
to  carry  the  general  mind  of  the  Church  steadily  forward 
toward  a  positive  completion  of  the  Zwinglian  idea.  Of 
this  positive  tendency  the  Heidelberg  Catechism  was  the 
final  culmination.  It  unites  organically  three  kindred 
tendencies,  the  Zwinglian,  Calvinistic,  and  Melanchthonian. 
The  Lord's  Supper  is  a  sign  and  a  seal;  it  is  a  commemo- 
ration and  a  communion.     The  Catechism  completes  two 

rationem  et  quasi  sigillum  redemptiones  per  Christum  exhibits."  The  pre- 
sence of  Christ  in  the  Eucharist  he  explains  thus:  "Credo  quod  in  sacra 
Eucharistije,  hoc  est  gratiarum  actionis  coena,  verum  Christi  corpus  adsit, 
fidei  contemplatione  :  hoc  est,  quod  ii  qui  gratias  agunt  Domino  pro  beneficio 
nobis  iu  filio  suo  collato,  agnoscunt  ilium  veram  carnem  adsumpsisse,  vere  in 
ilia  passum  esse,  vere  nostra  peccata  sanguine  suo  abluisse,  et  sic  omnem 
rem  per  Christum  gestam  illis  fidei  contemplatione  velut  presentem  fieri." 
(Zwinglii  Fidei  Ilatio  :  De  Eucharistia.)  "  Spiritualiter  edere  corpus  Christi, 
nihil  est  aliud  quam  spiritu  ac  mente  niti  misericordia  et  bonitate  Dei  per 
Christum."  ***  "Sacramentaliter  autem  edere  corpus  Christi,  cum  pro- 
prie  volumus  loqui,  est,  adjuncto  sacramento,  mente  ac  spiritu  corpus  Christi 
edere."  (Zwinglii  Exp.  Chr.  Fidei:  Proesentia  Corp.  Christi  in  Coena.)  The 
Lord's  Supper,  according  to  Zwingli,  is  a  communion  no  less  than  a  commemo- 
ration ;  but  the  communion  is  resolved  into  a  believing  contemplation  of  the 
incarnation  and  work  of  Christ,  which  are  vividly  brought  before  the  mind  in 
the  sacramental  transaction. 
404 


IN   ITS   RELATION  TO   OTHER   CONFESSIONS. 

apparently  contradictory  theories,  that  of  Zwingli  and  that 
of  the  Augsburg  Confession.  It  completes  the  theory  of 
commemoration  as  held  by  Zwingli,  by  uniting  with  it  the 
Calvino-Melanchthonian  idea ;  and  it  completes  the  theory 
of  communion  as  taught  in  the  altered  Augsburg  Confes- 
sion, by  uniting  with  it  the  Zwinglian  idea,  the  one  being 
complemental  to  the  other.  Thus  in  it  the  common  faith 
of  the  non-Lutheran  part  of  the  Protestant  Church  obtained 
full  and  satisfactory  expression ;  and,  as  a  consequence,  it  is 
distinguished  from  all  previous  confessions,  and,  indeed, 
from  all  particular  Reformed  Confessions,  in  this,  that  it 
became,  like  its  formative  principle,  the  Apostles'  Creed, 
the  symbol  of  the  entire  Reformed  Church  on  the  con- 
tinent of  Europe  and  elsewhere. 

There  is  another  important  distinction  to  be  made.  No 
previous  Reformed  confession  or  catechism  is  an  organic 
whole  developed  from  the  Creed  as  its  formative  principle. 
All  acknowledge  its  authority,  either  in  form  or  by  impli- 
cation. The  Genevan  Catechism,  prepared  by  Calvin,  in- 
cludes and  expounds  it.  But  no  one  grows  forth  from  the 
Creed  as  the  central,  plastic,  vitalizing  power,  according 
to  the  law  of  life.  No  one  is  governed  by  it  as  to  the 
ordering  of  constituent  parts  and  the  manner  of  setting 
forth  truth.  Though  the  doctrines  are,  in  one  view,  sub- 
stantially the  same  as  those  taught  in  the  Heidelberg  Cate- 
chism, yet  they  rest  on  a  different  basis  and  are  pervaded 
by  a  different  spirit. 

We  select  the  Genevan  Catechism  for  comparison,  since 
in  point  of  authority  and  influence  it  stands  next  to  our 
symbol.  As  already  stated,  the  Genevan  Catechism  in- 
corporates the  Creed,  but  only  as  one  part  of  a  general 
plan ;  and  the  general  plan  springs  from  a  conception  of 
Christianity  which  differs  from  that  of  the  Creed.  Chris- 
tianity, it  is  said,  is  the  method  of  rightly  honoring  God. 
This  is  done  by  having  true  faith  in  God ;  by  conforming 
our  lives  to  the  law  of  God  ;  by  prayer  in  the  hour  of  need; 
by  seeking  salvation  and  all  good  in  Him ;  and,  finally,  by 

4.05 


THE   HEIDELBERG    CATECHISM 

acknowledging  Him  from  the  heart  and  by  the  mouth.* 
According  to  this  theoretical  arrangement,  which  turns  not 
upon  the  mediation  of  Christ,  but  upon  a  certain  concep- 
tion of  duty  toward  God,  Calvin  divides  his  Catechism 
into  five  parts.  The  Apostles'  Creed  becomes  the  theme  of 
the  first  part,  the  Ten  Commandments  the  theme  of  the 
second,  the  Lord's  Prayer  of  the  third,  the  Holy  Scriptures 
of  the  fourth,  and  the  Sacraments  of  Baptism  and  the 
Lord's  Supper  the  theme  of  the  fifth  or  last  part.  The 
Creed  is  not  the  principle  of  the  order  in  which  the  parts 
follow  each  other.  The  principle  is  an  abstract  idea,  to 
which  the  Creed,  the  Decalogue,  the  Lord's  Prayer,  the 
Bible,  and  the  Sacraments  stand  in  a  subordinate  relation, 
each  element  being  co-ordinate  to  the  others.  These 
elements  furnish  matter  and  serve  as  means,  each  in  its 
own  phlce,  for  the  development,  not  of  a  concrete  fact,  but 
of  a  metaphysical  system  based  on  an  unchristological 
thought.  The  Heidelberg  Catechism  rests  on  no  abstract 
i^  idea.  It  grows  forth  from  the  idea  of  the  mystical  union, 
a  concrete  fact.  Hence,  though  the  Genevan  Catechism 
is  one  of  the  principal  sources  from  which  the  matter  of  our 
symbol  is  drawn,  yet  the  order  and  genius  of  the  two  are 
totally  dissimilar.  Li  our  symbol,  the  law,  sacraments, 
and  the  Lord's  Prayer  occupy  a  different  relative  position, 
have  a  different  meaning,  and  serve  a  difi:erent  purpose. 
The  Holy  Scriptures  come  to  view  here  and  there  in 
the  body  of  the  work,  and  numerous  references  to  the  Old 
and  New  Testament  support  the  doctrines  which  the  Cate- 
chism teaches,  but  they  nowhere  receive  special  consider- 

*  We  quote  Calvin's  language  :   "  M.  Porro,  qusenam  vera  est  ac  recta  Dei 
cognitio  ? 

"P.  Ubi  ita  cognoscitur,  ut  suus  illi  ac  debitus  exhibeatur  honor. 

«'  M.  Qusanam  vero  ejus  rite  honorandi  est  ratio  ? 

"  P.  Si  in  eo  sita  sit  tota  nostra  fiducia  :  si  ilium  tota  vita  colere,  voluntati 
ejus  obsequendo,  studeamus :  si  eum,  quoties  aliqua  nos  urget  necessitas, 
invocemus ;  salutem  in  eo  quasrentes,  et  quicquid  expeti  potest  bonorum  :  si 
postremo,  turn  corde,  turn  ore  ilium  bonorum  omnium  solum  auctorem  agno- 
ecamus."  (Cat.  Ecc.  Gen.  I.,  De  Fide.) 
406 


IN    ITS    RELATION   TO    OTHER    CONFESSIONS. 

ation,  and  that  for  the  reason  that  they  are  only  the  infal- 
lible record,  of  divine  revelation,  but  do  not  constitute  a 
part  of  the  object  and  substance  of  saving  faith.  For  want 
of  time,  however,  we  cannot  enter  further  into  particulars. 

CALVINISM   AND   ARMINIANISM. 

These  broad  differences  arise  from  the  fact  that  our 
symbol  is  not  a  theoretical  system,  but  an  organic  growth 
of  which  the  Creed  is  the  life-principle.  This  life-principle, 
faith  in  the  divine-human  person  of  our  Lord  Jesus  Christ, 
excludes  not  only  the  particular  theory  which  underlies 
the  Catechism  of  Geneva,  but  all  metaphysical  conceptions 
of  Christianit3\  AVe  would  mention  particularly  the  two 
leading  conceptions  which  have  originated  and  perpetuated 
divergent  systems  of  theological  science  and  practical  reli- 
gion in  the  bosom  both  of  the  Catholic  and  Protestant 
Church,  and  now  are  commonly  known  as  the  Calvinistic 
and  Arminian  systems.  The  one  starts  in  the  sovereign 
will  of  God,  which  becomes  the  foundation  of  Christianity, 
whether  considered  as  it  is  in  itself  or  as  a  saving  power 
working  in  the  hearts  and  lives  of  men.  The  other  starts 
in  the  free  will  of  man,  and  generates  a  well-defined  sys- 
tem which  differs  from  Calvinism  at  all  points  throughout. 
Both  are  alike,  however,  in  quietly  assuming  that  the 
ground  and  law  of  Christianity  are  to  be  found  not  in 
Christ,  but  outside  of  Him.  The  Heidelberg  Catechism, 
in  virtue  of  its  principle,  excludes  both  systems.  On  the 
one  hand,  it  excludes  the  supralapsarian  theory  of  election 
and  reprobation;  the  doctrine  of  a  limited  atonement;  ef- 
fectual calling  by  the  Holy  Ghost  working  according  to 
the  sovereign  pleasure  of  God  independently  of  the  insti- 
tuted means  of  grace;  and  the  certain  perseverance  of  the 
believer  unto  the  end;  in  the  sense  in  which  these  doc- 
trines are  developed  from  Calvin's  theory  of  the  decrees 
and  exhibited  in  the  Confession  of  Faith  of  the  West- 
minster Assembly.     On  the  other  hand,  it  also  excludes 

407 


THE  HEIDELBERG  CATECHISM 

the  doctrine  of  free  will ;  election  unto  life  conditioned  by 
God's  foreknowledge  of  the  sinner's  repentance;  the  view 
of  the  atonement  which  makes  it  an  exemplification  of 
God's  abhorrence  of  sin  and  love  of  sinners,  or  a  necessary- 
expedient  to  subserve  the  purposes  of  the  moral  govern- 
ment of  God;  and  the  moral  ability  of  the  sinner  to  turn 
from  the  world  and  submit  to  Christ  at  will;  as  these  doc- 
trines stand,  with  more  or  less  consistency  and  fulness,  in 
the  theories  of  Pelagius,  Socinus,  Arminius,  and  in  all  cog- 
nate systems  of  theology  and  religion.  The  principle  of 
our  symbol  belongs  neither  to  Calvinism  nor  Arminian- 
ism,  considered  as  the  opposite  extremes  of  abstract  meta- 
physical theorizing  concerning  the  nature  of  Christianity. 

THE    CATECHISM    AND    LUTHERAN   CONFESSIONS. 

The  Heidelberg  Catechism  diifers  from  the  Confessions 
of  the  Lutheran  Church  both  as  regards  its  general  cha- 
racter and  the  statement  of  particular  doctrines.  Luther's 
Smaller  Catechism  consists  of  six  parts :  the  first  explains 
the  Ten  Commandments;  the  second,  the  Apostles'  Creed; 
the  third,  the  Lord's  Prayer;  the  fourth.  Holy  Baptism; 
the  fifth,  Confession ;  and  the  sixth,  the  Sacrament  of  the 
Lord's  Supper.  The  Larger  Catechism  of  Luther  follows 
the  same  arrangement,  but  omits  confession,  and  has,  con- 
sequently, only  five  parts.  It  differs  from  the  Smaller  Cate- 
chism only  in  being  a  fuller  and  more  extended  exposition 
of  these  elements  of  the  Christian  religion.  Both  are  a 
collocation  of  these  several  elements  on  the  principle  that 
the  law  is  in  order  to  grace ;  or  that  the  knowledge  of  the 
law  is  preparatory  to  the  knowledge  of  Christ  and  the 
exercise  of  saving  faith.  Ruled  by  the  Creed  as  its  vital 
principle,  our  Catechism  places  the  law  in  the  third  part, 
assuming  that  grace  is  in  order  to  the  law;  or  that  the 
possession  of  the  life  of  grace  by  personal  union  to  Christ 
qualifies  us  to  know  and  keep  the  law,  in  accordance  with 
the  historical  fact  that  the  Decalogue  was  given  on  Mount 

408 


IN   ITS   RELATION   TO    OTHER   CONFESSIONS. 

Sinai  to  the  chosen  people  of  God,  who  stood  in  covenant- 
relation  with  Ilim,  and  not  to  the  uncircumcised  nations 
of  the  world.  The  dift'erence  is  broad  and  important.  Is 
the  law  a  branch  of  the  plan  of  redemption, — a  subordinate 
part  of  the  order  of  grace?  and  is  it  revealed  as  a  conse- 
quence following  from  the  giving  of  the  great  original  pro- 
mise, and  the  institution  of  the  Church?  Or  is  the  law 
given  by  God  immediately, — that  is,  without  the  previous 
revelation  of  redemption?  is  it  given  before  the  promise, 
and  as  th6  great  means  of  preparing  the  world  for  the  re- 
ception of  grace  and  the  exercise  of  faith?  The  Heidel- 
berg Catechism  affirms  the  first  proposition  and  denies  the 
second;  the  Catechisms  of  Luther  would,  by  their  arrange- 
ment, deny  the  first  and  affirm  the  second. 

Besides,  it  deserves  to  be  noted  that  our  symbol,  like 
the  Catechism  of  Geneva  and  other  Reformed  Catechisms 
and  Confessions,  adopts  the  Ten  Commandments,  without 
change,  from  the  twentieth  chapter  of  Exodus,  whilst  Luther 
transferred  them,  in  their  mutilated  form,  directly  from  the 
Roman  Catholic  Church,  which  omits  the  second  command- 
ment, substitutes  the  third  for  the  second,  the  fourth  for 
the  third,  and  so  on  to  the  tenth,  which  is  divided,  the  first 
clause  being  substituted  for  the  ninth  commandment,  and 
the  second  clause  standing  for  the  tenth,  thus  completing 
the  whole  number.  The  Catechisms  of  Luther  became  a 
model  in  the  Lutheran  Church.  The  Form  of  Concord, 
the  ultimate  standard  of  the  Lutheran  faith,  follows  the 
same  general  arrangement,  and,  like  other  Lutheran  Con- 
fessions, omits  the  second  commandment. 

CONCLUSION. 

It  would  now  be  interesting  and  instructive  to  enter  into 
further  details.  But  it  is  the  chief  design  of  this  essay  to 
examine  into  the  relation  of  our  Formulary  to  other  Con- 
fessions merely  as  to  the  general  principles  which  govern 
their  character  respectively.     Nor  do  we  wish  to  occupy  an 

2  F  409 


THE  HEIDELBERG  CATECHISM,   ETC. 

undue  proportion  of  the  time  of  the  Convention.     Hence 
we  hasten  to  conclude. 

As  among  the  earlier  Reformed  Confessions,  so  in  the 
Catechisms  of  the  Lutheran  Church,  and  also  in  those  of 
the  Westminster  Assembly,  we  look  in  vain  for  that  imme- 
diate relation  of  the  believer  to  our  Lord  Jesus  Christ,  the 
object  of  faith,  which  characterizes  and  distinguishes  the 
Heidelberg  Catechism.  Luther's  Catechisms  proceed  in 
general  terms,  and  in  the  use  of  the  third  persoij.  So  doea 
the  Shorter  Catechism  of  the  Presbyterian  Church.  So  do 
all  the  principal  Catechisms  of  the  Protestant  Church. 
But,  under  the  special  direction  of  Divine  Providence,  our 
venerable  symbol  caught  the  genuine  spirit  of  the  Apos- 
tles' Creed.  This  spirit  has  given  to  it  its  extraordinary 
character.  Like  the  loving  John  among  the  disciples  of 
our  Lord,  like  the  Creed  itself  among  the  ancient  symbols, 
the  Heidelberg  Catechism  rises  to  view  prominently  among 
the  Confessions  of  the  Protestant  Church,  as  uttering  the 
faith  of  our  Lord  Jesus  Christ  in  the  language  and  catholic 
spirit  of  prophets  and  apostles,  martyrs,  confessors,  and 
saints  of  all  ages. 

410 


THB 

HEIDELBERG  CATECHISM 

IN    THE 

EEFOEMED  CHURCH  OF  HOLLAND  AND  AMERICA. 


By  rev.  THOMAS  DE  WITT,  D.D. 

NEW  YORK. 


THE  HEIDELBERG  CATECHISM  IN  THE  REFORMED 
CHURCH  OF  HOLLAND  AND  AMERICA. 

gg  fvcb.  Uanvds  §t  mii,  §.§.,  ^rfa  gork. 

The  Tricentenary  of  tlie  Heidelberg  Catechism,  pro- 
posed to  be  observed  bj  the  German  Reformed  Church  in 
North  America,  will  prove  an  interesting  event.  It  will 
be  80  to  the  Christian  Church  at  large  on  account  of  the 
historical  associations  with  which  it  stands  connected,  the 
character  which  it  possesses,  and  the  position  which  it 
occupies.  To  the  Churches  in  which  it  has  been  the  recog- 
nized standard  during  the  three  centuries  of  its  existence 
it  must  be  one  replete  with  gratification  and  Jaenefit. 

I  have  been  requested  to  contribute  a  short  paper,  to  be 
added  to  those  which  are  prepared,  or  are  in  preparation, 
to  be  submitted  to  the  Convention  which  will  assemble  at 
Philadelphia  on  the  19th  instant.  I  learn  that  various  topics 
have  been  assigned  to  distinguished  ministers,  both  in  Ger- 
many and  America,  whose  papers  will  prove  exhaustive 
both  as  to  the  extent  of  investigation  and  as  to  the  ability 
with  which  it  is  prosecuted.  All  that  remains  for  me  is 
to  refer  to  the  introduction  of  the  Catechism  into  the  Re- 
formed Church  of  Holland,  and  the  use  which  has  con- 
tinued to  be  made  of  it  there  and  here  in  America.  As  the 
introduction  of  the  Catechism  into  the  Reformed  Church 
of  the  Palatinate  and  into  the  Reformed  Church  of  Holland 
was  almost  simultaneous,,  it  is  proper  to  trace  their  previous 
affinity. 

The  northeastern  and  eastern  portion  of  Holland,  and 
the  western  part  of  Germany  adjacent,  were  a  favored  field 
where   the   seed   of   evangelical   truth  was   sown,   which 

413 


THE   HEIDELBERG   CATECHISM    IN   THE 

Sprang  up  at  the  Reformation.  "  The  Brethren  of  the  Com- 
mon Lot"  took  their  rise  in  the  fourteenth  century,  under 
the  leading  of  Geert  Groete,  Radewyn,  and  others.  They 
were  natives  of  Plolland.  In  the  seminaries  at  Deventer 
and  Zwolle  large  numbers  of  youth  were  trained,  who 
went  forth  to  promote  practical  piety  and  the  cause  of 
popular  education.  The  fratcrhuysen,  or  brethren-schools, 
were  established  in  many  parts  of  Eastern  Netherlands 
and  "Western  Germany.  Thomas  a  Kempis  was  a  pupil 
of  Radewyn,  and  Erasmus  of  Hegius. 

In  the  year  1366  the  University  of  Heidelberg  was 
founded.  During  the  first  century  of  its  existence  it  did 
not  excel  others,  but  after  tliat  it  made  rapid  advance- 
ment. This  was  greatly  owing  to  the  celebrated  Hol- 
lander Wessel  Gansevoort  of  Groningen,  who  was  for  a 
time  at  Cologne,  and  afterward  Professor  at  Heidelberg, 
where  he  delivered  lectures  on  philosoph}^  and  theology, 
bearing  his  testimony  against  the  corruptions  of  the 
Church  at  Rome,  and  replete  with  evangelical  sentiment, 
lie  was  termed  the  "Morning  Star"  of  the  Reformation 
in  Holland  and  Germany;  and  Luther  remarked  that  if 
he  had  seen  the  works  of  Wessel  before  he  had  published 
his  own  it  might  have  been  supposed  that  he  had  drawn 
copiously  from  him.  A  full  account  of  the  life,  labors, 
and  writings  of  Gansevoort,  as  well  as  a  sketch  of  the 
character  and  useful  labors  of  the  "  Brethren  of  the  Com- 
mon Lot,"  are  found  in  Tillman's  valuable  work  "  The 
Reformers  before  the  Reformation."  His  successor  was 
Rudolph  Agricola,  also  of  Groningen,  who  was  a  distin- 
guished classical  scholar,  and  followed  in  his  footsteps  in 
the  advocacy  and  diffusion  of  evangelical  doctrine  and 
the  exposure  of  the  corruptions  of  the  Church  of  Rome. 
John  Reuchlin,  another  pupil  of  Gansevoort,  officiated  for 
some  time  at  Heidelberg  with  great  reputation  and  useful- 
ness. These  three,  with  doubtless  others,  exerted  an 
influence  in  advancing  the  revival  of  letters  and  the  dif- 
fusion of  sound  theology.    In  the  University  there  were 

414 


REFORMED    CHURCH    OF    HOLLAND    AND    AMERICA. 

received  many  youths  who  were  afterward  prominent  in 
the  work  of  the  Information,  as  Melanchthon,  Pelican, 
Bucer,  &c.  in  Germany,  and  Junius  and  others,  who 
became  professors  in  the  recently  organized  universities 
of  Franeker  and  Ley  den. 

The  country  bordering  on  the  eastern  part  of  Holland 
and  the  western  part  of  Germany  became  thus  prepared  to 
receive  the  influence  of  the  Eeformation,  as  already  its 
principles  had  become  planted  and,  to  some  degree,  ex- 
tended. From  Embden  in  East  Friesland,  bordering  on 
Holland,  proceeded  some  of  the  earliest  influences  which 
led  to  the  formation  of  the  Reformed  Church  of  Holland 
in  the  character  it  assumed;  and  so  also  of  the  Church 
of  the  Palatinate.  In  these  and  adjacent  parts  the  Platte 
or  Low  German  language  prevailed,  which  is  greatly 
assimilated  to  that  used  in  Holland,  and  in  their  frequent 
intercourse  characteristic  customs  were  found.  The  op- 
pression and  persecution  exerted  by  Spanish  and  Papal 
power  under  Charles  V.  and  Philip  H.  over  the  Pro- 
testants in  the  I^etherlauds  were  in  their  severity  almost 
exterminating,  as  will  be  found  vividly  exhibited  in  3fot- 
ley's  Dutch  Republic  and  Watson's  Philip  H.  The  policy 
of  Charles  V.  and  his  successor  Ferdinand  was  to  pursue 
a  less  severe  and  more  conciliating  course.  Li  this  state 
of  tilings,  many  of  the  Protestants  of  the  Netherlands  fled 
to  East  Friesland  and  along  the  Rhine,  in  "Westphalia,  &c. 
Others  sought  refuge  in  England.  The  labors  and 
writings  of  Luther  exerted  a  strong  influence.  Toward 
the  middle  of  the  sixteenth  century  numerous  refugees 
went  to  England,  and  received  protection  and  privileges 
from  the  young  King  Edward.  The  main  church  organi- 
zation was  in  London,  in  1550,  where  the  Austin  Friars 
was  furnished  to  them  as  a  house  of  worship.  John  a 
Lasco,  from  Embden,  was  the  superintendent,  associated 
with  three  other  ministers,  who  were  originally  Hol- 
landers. The  leading  elder  was  John  Uytenhuysen,  dis- 
tinguished  for  his  character,  acquirements,  and  the  im- 

415 


THE   HEIDELBERG   CATECHISM    IN   THE 

piortant  service  he  rendered  to  the  cause  of  the  Reforma- 
tion.    The  church  in  London,  under  the  superintendence 
of  A  Lasco,  mainly  consisted  of  refugees  from  the  Nether- 
lands.    There  was  a  volume  published  a  few  years  since 
in  London,  giving  an  account  of  the  churches  formed  in 
England  by  the  refugee  Protestants  in  the  sixteenth  cen- 
tury,— Dutch,  Huguenot,  Swiss,  &c. :  quite  a  space  is  given 
to  the  Church  of  Austin  Friars,  furnishing  a  list  of  its 
members  to  the  present  time,  its  early  statistics,  &c.     In 
1553  the  church  numbered  about  eight  hundred.     After 
the  death  of  King  Edward,  and  the  accession  of  bloody 
Queen  Mary,  the  church  became  dispersed  and  weakened. 
After  the   accession    of  Queen  Elizabeth   it  revived  and 
increased,  and  remains  at  the  present  the  Reformed  Dutch 
Church  at  Austin  Friars.     It  was  formed  under  rules  of 
church  government   and  a  liturgy  which,   on  the  return 
of  A  Lasco  and  Mikron,  were  introduced  and  incorporated 
into  the  Order  and  Liturgy  of  the  Churches  of  the  Pala- 
tinate and  Holland.     I  lately  met  with  a  small  volume  in 
the  Dutch  language,  printed  in  15G4,  entitled,  Christelike 
Ordinantien  der  Nederlandsche  Gemeenten  Christi  die  van 
de  Christelike  Prins  Edward  VI.  te  London  opgestelt  was 
(Christian  Ordinances  of  the  l!«I"etherlands  Church  of  Christ, 
instituted  by  King  Edward  VI.  at  London).     I  found  the 
liturgy  comprised  in  it  almost  identically  the  same  with 
that  adopted  by  the  Reformed  Church  of  Holland,  and,  I 
believe,   mainly  so  with   the  Liturgy  of  the   Palatinate. 
The   larger   catechism  by  A  Lasco,  and  the   smaller  by 
Mikron,  prepared  and  used  in  London,  were  introduced 
and  generally  used  in  the  ^Netherlands. 

Owing  to  the  severity  of  the  raging  persecution,  the 
scattered  Protestants  in  the  IlNetherlands  formed  separate 
church  organizations,  necessitated  to  avoid  publicity,  and 
terming  themselves  Die  Kerken  Christi  onder  het  Kruys 
(the  Churches  of  Christ  under  the  Cross).  Their  first 
General  Synod  was  held  at  Antwerp  in  1566.  A  few  years 
after  this  they  were  under  the  dreadful  power  of  the  Duke 

416 


REFORMED   CHURCH    OB'    HOLLAND    AND    AMERICA. 

of  Alva,  who  remains  infamously  distinguished  as  exceed- 
ing the  persecutors  of  all  ages.  In  consequence,  the  next 
General  Synod,  in  1568,  was  held  at  Embden,  iji  East 
Friesland,  and  that  of  1571  at  Wesel,  on  the  Rhine,  in 
Germany. 

A  colony  of  Refugee  Protestant  Hollanders  was  founded 
at  Frankenthal,  near  Heidelberg,  under  the  protection  of 
the  Elector  Palatine,  who  hold  friendly  and  intimate  com- 
munion with  their  German  neighbors  in  the  bonds  of  a 
common  faith.  Among  the  distinguished  ministers  who 
served  at  that  time  at  Frankenthal  were  Peter  Dathcnus 
and  Casper  Vanderheyden  (or  Heidanus),  afterwards  noted 
among  the  Churches  of  Holland.  After  the  preparation 
of  the  Catechism  by  Ursinus  and  Olevianus,  under  the 
authority  of  the  pious  Elector  Frederick,  it  was  submitted 
for  inspection,  and,  if  needed,  revision,  to  the  leading 
ministers,  among  whom  are  the  above-named.  In  the 
very  year  of  its  publication,  1563,  it  was  translated  into 
Latin,  and  also  by  Dathcnus  into  the  Dutch  language. 
Dathcnus  was  the  author  of  the  version  of  the  Psalms  into 
Dutch,  which  version  was  used  in  the  music  of  the  Church 
until  1772.  Very  shortly  after,  he  published  the  version  of 
the  Psalms  set  to  music,  and  affixed  thereto  the  Confession 
of  Faith  which  was  adopted  in  1562,  and  the  Liturgy. 
This  soon  gave  w^idc  currency  to  the  Catechism  among  the 
Protestants  of  Holland.  In  the  National  Synod  of  1568, 
and  again  of  1571,  &c.,  the  Catechism  and  the  Belgic  Con- 
fession of  Faith  were  formally  and  authoritatively  adopted 
as  standards  of  doctrine,  and  so  continued  to  be  held  and 
obsei'ved.  At  first  ministers  and  professors  of  theology 
were  required  to  sign  a  prescribed  formula  of  assent  to 
these  standards,  and  afterward  elders,  schoolmasters,  &c. 
were  enjoined  to  do  the  same.  The  Remonstrants,  at  the 
opening  of  the  seventeenth  century,  in  connection  with 
the  controversies  which  had  arisen,  solicited  a  revision 
and  amendment  of  the  Heidelberg  Catechism.  When 
this  matter  was  brought  before  the  National  Synod  held 

417 


THE   HEIDELBERG   CATECHISM   IN   THE 

at  Dort  in  1618  and  1619,  after  a  careful  examination  and 
free  discussion,  the  Catechism  was  unanimously  approved 
without  the  least  alteration,  and  the  delegates  from  abroad 
(especially  those  from  England)  were  earnest  in  their 
eulogy  of  its  great  merits.  The  delegates  from  the  Pala- 
tinate were  instructed  to  protest  against  any  alteration. 
The  delegates  were  of  high  distinction, — Abraham  Scut- 
tetus,  Henry  Alting,  ministers,  and  Paul  Tossanus,  Pro- 
fessor in  the  University,  an  elder.  David  Parteus,  the 
editor  of  the  lectures  of  TJrsinus  on  the  Catechism,  was 
appointed  a  delegate ;  but  being  unable  to  attend,  on 
account  of  his  advanced  age  and  infirmity,  he  sent  an 
admirable  letter  of  some  length,  giving  his  views  on  the 
points  before  the  Synod.  John  TJrsinus,  son  of  Zacharias 
Ursinus,  author  of  the  Catechism,  was  one  of  the  early 
ministers  of  Amsterdam,  filling  his  ofiice  with  great  accept- 
ance. In  the  early  part  of  the  seventeenth  century  the 
Palatinate  was  brought  under  a  new  government,  and  new 
rules  were  adopted,  hostile  to  the  Protestant  interest.  As 
in  the  period  of  the  Reformation,  when  the  ^Netherlands 
were  so  sorely  oppressed  and  crushed  by  persecution,  Hei- 
delberg supplied  well-trained  ministers  for  their  churches 
"under  the  cross,"  so  now  the  universities  of  Holland  re- 
turned the  benefit  to  the  churches  of  the  Palatinate  and  its 
vicinity. 

The  fact  that  this  Catechism  was  in  a  short  period  trans- 
lated into  a  number  of  the  languages  of  Europe,  bears 
strong  testimony  to  its  intrinsic  merit.  At  what  time  it 
was  translated  into  English  I  have  no  means  of  ascertain- 
ing. I  have  in  my  possession  a  translation  of  the  notes, 
attached  to  the  Dutch  Bible,  as  prepared  by  the  translators 
and  revisers  appointed  by  the  Synod  of  Dort,  in  1619,  who, 
after  great  labor,  caution,  and  care,  finished  it  in  1637. 
This  ti'anslation  is  considered  to  be  one  of  the  best  to  be 
found,  and  the  accompanying  notes  are  exceedingly  judi- 
cious and  comprehensive.  The  translation  is  by  Theodore 
Haak,  and  is  recommended  by  a  large  number  of  the  pro- 

418 


REFORMED    CIIURCU    OF   HOLLAND   AND   AMERICA. 

minent  members  of  the  "Westminster  Assembly,  during  the 
sessions  of  which  it  was  published.  I  incidentally  found  in 
a  note  an  allusion  to  an  existing  English  translation,  w^hich 
doubtless  w^as  of  an  earlier  date.  It  is  probably  the  same 
with  that  in  the  books  used  in  the  English  and  Scotch 
Churches  in  Holland  connected  with  the  Classes  and  con- 
taining the  standards  and  liturgy.  The  translation  in  the 
book  used  in  our  churches  in  America  was  prepared  by 
a  committee  of  the  Consistory  of  Xew  York,  and  published 
in  1767.  English  preaching  was  first  introduced  in  1764, 
by  the  call  of  Dr.  Laidlie  from  Holland.  He  was  born  and 
educated  in  Scotland,  and  settled  over  the  Scotch  Church 
at  Flushing,  in  Holland,  for  a  number  of  years.  As  chair- 
man of  the  committee,  he  was  the  reviser  of  the  trans- 
lation. 

In  Holland  a  small  volume  was  early  prepared,  contain- 
ing in  two  parallel  columns  the  Latin  and  Greek  transla- 
tions of  the  Confession  of  Faith,  Catechism,  and  Liturgy, 
to  be  used  in  the  schools.  la  usum  scholarmn  is  broadly  in- 
scribed on  it,  and  doubtless  it  was  employed  in  teaching 
these  languages  in  their  schools  and  academies.  The  ear- 
liest Synods  at  the  Reformation  paid  particular  attention  to 
measures  for  extending  a  system  of  religious  education. 
This  extended  to  religious  education  (1)  in  families;  (2)  in 
schools;  and  (3)  in  the  ministrations  of  the  Church.  The 
principles  applied,  and  the  means  to  be  employed  in  en- 
forcing them,  are  most  judicious.  And  happy  would  it 
have  been  if  they  had  ever  been  faithfully  employed  and 
handed  down  to  the  present  time. 

The  Heidelberg  Catechism  is  divided  into  fifty-two 
Lord's-days,  adapted  to  a  series  of  discourses  during  the 
year.  This  course  of  preaching  on  the  Catechism  during 
the  year  has  been  observed  in  the  Reformed  Churches  both 
of  Holland  and  Ger;iiany.  A  large  proportion  of  the  re- 
ligious publications  in  Holland  consisted  of  lectures  and 
expositions  on  the  Heidelberg  Catechism.  In  "Koecher's 
Catechetical  History  of  the  Reformed  Church,"  edited  by 

419 


THE   HEIDELBERG    CATECHISM   IN  tIiE 

Cramer,  of  Holland,  and  published  in  1763,  there  is  a  cata- 
logue of  more  than  eighty  works  on  the  Catechism  pub- 
lished in  Holland  at  that  time.  The  number  since  is  very 
largely  increased.  In  the  prescribed  form  of  Calls,  in  our 
Constitution,  it  is  expressly  stipulated  that  the  minister 
called  is  to  preach  in  the  afternoon  from  the  Catechism. 
In  our  revised  Constitution  four  years  are  now  allowed  to 
complete  the  course.  The  Classis  annually  institutes  the 
inquiry,  "Has  the  Heidelberg  Catechism  been  regularly 
preached?" 

There  is  an  affinity  in  the  rise,  character,  and  onward 
course  of  the  German  and  Dutch  Reformed  Churches.  The 
Heidelberg  Catechism  is  a  standard  common  to  both,  their 
original  liturgies  are  very  similar,  while  the  Reformed 
Dutch  has  in  addition  the  Belgic  Confession  of  Faith.  The 
respective  Churches  have  adhered  to  their  standards. 
About  1614  the  first  settlement  was  made  by  Hollanders  in 
what  is  now  the  State  of  New  York,  and  the  colony,  named 
New  Netherlands,  remained  subject  to  Holland  till  1764, 
when  it  was  ceded  to  the  British  crown.  After  the  cession 
few  emigrants  came  from  Holland,  and  the  churches  formed 
were  mainly  from  the  existing  inhabitants  and  their  de- 
scendants. They  brought  with  them  the  faith  of  their 
fathers,  who  had  fought  and  died  for  its  defence,  and  their 
descendants  have  carefully  adhered  to  it. 

The  emigration  of  the  German  Reformed  commenced 
early  in  the  eighteenth  century,  about  1709,  when  the  Palati- 
nate was  sorely  oppressed  under  papal  rule.  One  of  the  first 
ministers.  Rev.  Mr.  Boehm,  was  in  regular  correspondence 
with  the  Reformed  Dutch  ministers  in  New  York.  About 
1729,  the  Rev.  Mr.  Weiss  went  to  Holland  to  solicit  aid  for 
building  houses  of  worship  for  two  or  three  infant  churches 
now  in  Montgomery  county.  His  visit  created  such  an  in- 
terest that  the  Classis  of  Rotterdam  sent  in  a  memorial  to 
the  Synod  of  South  Holland  to  take  measures  for  system- 
atically aiding  the  infant  German  settlements  in  Pennsyl- 
vania.     Shortly    afterward,   during  the    meeting  of   the 

420 


REFORMED    CHURCH    OF    HOLLAND    AND    AMERICA. 

Synod  at  Dordreclit,  two  ships  passed  by,  carrying  a  large 
number  of  Palatine  emigrants.  The  ships  Avere  visited  by 
a  committee  of  the  Synod,  who  reported.  The  Synod  then 
held  religious  service  with  the  Palatines  of  a  most  interest- 
ing character,  supplied  them  with  temporal  comforts  and 
wdth  Bibles  and  Testaments.  They  solemnly  promised  to 
bear  them  in  remembrance  from  year  to  year,  and  to 
contribute  to  the  promotion  of  Christ's  kingdom  in  the 
Western  world.  This  Avas  the  beginning  of  a  series  of 
measures  for  the  benefit  of  the  German  Reformed  in  Ame- 
rica, which  only  terminated  with  the  independent  organiza- 
tion after  our  Revolutionary  war.  Money  was  raised  for 
the  support  of  German  Reformed  3'outh  in  preparation  for 
the  missionary  work  in  America,  and  for  aiding  feeble 
churches.  In  1746,  the  Church  of  Holland  sent  out  Mi- 
chael Schlatter  to  visit  the  settlements  in  Pennsylvania 
and  vicinity,  as  a  general  superintendent.  In  1747,  through 
his  labors,  a  coetus  or  general  Synod  was  formed,  suoordi- 
nate  to  the  Synod  of  North  Holland.  The  care  of  these 
churches  was  specially  intrusted  to  the  committee  ad  ex- 
teras  of  the  Classis  of  Amsterdam,  who  reported  annually 
to  the  Synod  of  North  Holland.  The  coetus  of  Pennsyl- 
vania regularly  sent  a  copy  of  their  minutes  to  the  Synod 
with  a  letter.  The  minutes  of  the  Synod  of  North  Holland 
were  doubtless  annually  sent  both  to  the  German  and 
Dutch  Reformed  Churches  here.  It  is  to  be  regretted  that 
they  have  not  been  better  preserved.  I  have  inspected 
several  of  these  yearly  minutes,  and  have  been  struck  with 
the  space  occupied  and  the  attention  paid  to  the  affairs  of 
the  German  Reformed  Church  in  this  country.  By  direct 
authority  of  the  Synods,  collections  were  taken  up  in  the 
churches,  which  amounted  to  a  very  considerable  sum, 
which  was  appropriated  to  feeble  churches  and  to  the 
schools.  The  missionaries  sent  out  were  examined  and 
commissioned  by  the  Classis  of  Amsterdam. 

We  have  a  valuable  document,  sent  over  some  3'ears 
since  by  Professor  Budding,  of  Delft.     It  is  a  report  made 

421 


THE  HEIDELBERG  CATECHISM,  &C. 

by  a  committee  to  tlio  Synod  of  Soutli  Holland,  in  1732,  giving 
a  view  of  the  State  of  Pennsylvania  in  its  geograpliical  posi- 
tion, natural  resources  and  advantages,  tlien  alludes  to  the 
German  Reformed  settlements,  the  population,  the  wants 
of  education  and  ministry,  and  proposes  a  plan  in  detail 
for  supplying  these  wants.  It  is  a  rare  and  interesting  docu- 
ment. 

I  have  alluded  in  this  paper  to  the  affinity  between  the 
German  and  Dutch  Reformed  Churches  from  their  birth  at 
tlie  Reformation,  as  it  would  probably  only  incidentally  be 
referred  to  in  the  papers  which  will  be  presented. 

I  anticipate  and  fervently  pray  that  much  benefit  will 
result  from  the  measures  taken  by  the  German  Reformed 
Church  to  commemorate  tJie  Tercentenary  of  the  Heidel- 
berg Catechism. 

'122 


THE 


AUTHORITY 


HEIDELBERG  CATECHISM. 


By  rev.  G.  B.  RUSSEL,  A.M. 

PITTSBURGH,  PA. 


THE 

AUTHORITY 


HEIDELBERG   CATECHISM. 

f  g  ^ub.  <§ta.  §.  Ilusscll,  ^.  p.,  litfsborgb,  |a. 

One  great  glory  of  the  grand  movement  which  forma 
the  dividnig  line  between  our  more  modern  period  and  the 
Middle  Ages,  is  found  in  the  fiict  that  it  is  truly  historical. 
This  gives  weight  to  its  authority,  force  to  its  teachings, 
and  value  to  the  examples  it  furnishes  for  our  use.  All  its 
great  heart-throbs  were  in  the  bosom  of  history. 

By  this,  the  great  Protestant  Reformation  is  made  a  real 
and  living  part  of  catholic  Christianity.  In  solving  its 
great  problem,  it  had  a  filial  regard  for  what  were  the  con- 
stituent elements  of  the  Christiait  life,  not  onl}^  in  the 
apostolic  period,  but  also  in  its  development  and  growth, 
through  the  periods  of  propagation,  of  persecution,  and  of 
authoritative  councils  for  the  settlement  of  doctrines  over 
against  the  multiform  heresies  that  atflicted  the  Church. 
So  also  it  owned  the  Divine  Presence  with  the  body  of 
Christ,  during  all  its  eiForts  to  Christianize  the  barbarous 
nations  of  Europe,  and  in  its  subsequent  contests  with  their 
emperors,  down  through  the  "Dark  Ages,"  till  the  light  of 
the  new  era  dawned  in  the  morning  of  the  Reformation. 

Christ's  glorious  promise,  that  the  gates  of  hell  should 
not  prevail  against  the  Church,  the  Reformers  rightly  re- 
garded as  still  faithfully  kept,  j^ot  only  what  the  Church 
was  at  any  given  time,  but  also  what  it  was  to  become,  as 
they  conceived,  was  bound  historically  to  its  divine  life,  as 

2  G  425 


THE   AUTHORITY   OF 

that  was  originally  constituted  and  conditioned  in  tte 
heavenly  order  of  grace,  existing  perennially  at  hand  in 
the  world.  This  shut  out  then,  of  course,  the  idea  as  well 
as  the  necessity  for  creating  a  new  Church  from  any  source 
whatever,  not  even  from  the  JJihle,  as  is  falsely  supposed 
by  some,  to  take  the  place  of  that  which,  according  to  their 
own  vain  notion,  has  from  time  to  time  failed.  A  sorry 
thing,  indeed,  would  the  Reformation  be,  if  it  were  made 
thus  to  stand  isolated  from  all  history  and  so  be  sundered 
from  the  living  truth. 

JSTot  so  did  our  fathers  of  the  Reformed  Church  look 
upon  Protestantism.  And  we  also  cherish  it  as  an  inherit- 
ance above  the  price  of  rubies,  because  whatever  value 
attaches  to  it  is  to  be  found  in  the  fact,  that  it  flows  legiti- 
mately in  the  life-stream  of  history.  Its  justification  can 
only  appear  as  it  unites  itself  in  this  organic  way  with  the 
fountain  of  life  and  truth,  Jesus  Christ,  the  same  yesterday, 
to-day,  and  forever. 

Anchored  thus  to  the  living  faith  of  ages,  it  was  neces- 
sary for  the  Reformed  Church,  holding  its  own  peculiar 
stand-point,  to  provide  for  itself  a  normal  confession,  whose 
authority  should  be  its  guiding  rule ;  so  that  in  the  element 
of  this  free  law,  its  wa»m  and  genial  life  might  unfold  it- 
self historically,  with  ever-vigorous  growth,  onward  to  the 
end  of  its  high  calling  in  the  fulfilment  of  its  heavenly 
mission. 

This,  as  is  known,  gave  occasion  for  the  formation  of  the 
Heidelberg  Catechism,  whose  three-hundredth  anniversary 
we  now  celebrate.  It  was  thus  designed  to  become  the 
authoritative  symbol  of  doctrine  and  rule  of  faith,  in  which 
not  only  the  Church,  but  the  individual  believer  also,  finds 
full  freedom  and  normal  liberty.  It  rests  on  the  idea  of  the 
historical  Church,  which  begets  objective  life  from  the 
conceptions  of  faith  in  the  mysteries  of  the  gospel,  always 
cfiicaciously  reached  in  the  grace-bearing  sacraments  and 
ordinances  of  Christ's  mystical  body.  N^ot,  then,  to  new- 
form,  or   even   reconstruct,  the  never-failing  and   never- 

426 


THE    HEIDELBERG   CATECHISM. 

failed  Chiircli,  was  the  problem  that  presented  itself  to  the 
worthies  of  the  sixteenth  century. 

Historical  necessity  in  the  form  of  development  assigned 
to  their  epoch,  the  duty  rather  of  Reformation.  To  them 
were  given  for  this  end,  the  results  of  all  previous  history, 
from  which  they  were  to  unfold  the  covered,  evolve  the 
hidden,  eliminate  the  corrupted,  reject  the  erroneous,  and 
reform  the  abuses  then  so  notorious  in  the  practices  of  the 
times. 

Answering  the  main  proposition :  By  what  authority,  and 
according  to  what  rule,  was  this  to  be  done  ?  they  were  led 
to  measure  the  problem  by  the  onl}-  sure  standard  of  truth. 
Jesus  Christ,  as  the  personal  truth  and  only  source  of 
authority  for  the  Church,  furnishes  all  the  conditions  re- 
quired; and  from  thence  they  sought  the  elements  needed 
to  satisfy  the  great  demands  of  the  age.  He  has  not  only 
revealed  the  living  truth,  but  has  also  extended,  in  His 
commission  to  the  holy  apostles,  the  authority  of  the  same, 
— which  He  also  confirms  by  the  continued  operations 
of  the  Holy  Spirit  in  the  Church.  From  this  is  begotten 
the  Holy  Bible,  the  "more  sure  word  of  prophecy,"  em- 
bodying the  "apostles'  doctrine,"  the  sum  of  the  gospel  of 
Christ. 

Reduced  to  a  system,  this  must  take  a  definite  type  and 
form  of  expression.  Hence  there  is  early  mention  made 
of  the  "form  of  sound  words,"  which  is  doubtless  also 
"the  faith  once  delivered  to  the  saints."  If  it  was  neces- 
sary for  the  Reformers,  in  again  setting  free  the  course  of 
this  truth  flowing  from  the  pure  fountain-head,  but  then 
dammed  up  with  vain  traditions  and  adulterated  with  the 
gathered  refuse,  drift,  and  abuses  of  centuries,  to  identify 
the  newly  clear-flowing  current  with  the  original  outflow- 
ing truth ;  they  did  not,  in  order  to  do  this,  raise  a  question 
as  to  whether  they  should  follow  up  the  stream  of  history 
itself  to  its  source,  or  dig  for  a  new  fountain.  Their  principle 
led  them  to  set  forth  and  establish  the  old  primary  truths; 
and  of  these  the  Holy  Scriptures  were  to  them  the  ultimate 

427 


V  THE   AUTHORITY   OF 

standard  of  authoritative  record.  They  were  always  ready 
to  go  to  them  as  to  their  last  appeal.  Armed  with  this 
weapon,  they  were  willing  to  meet  the  champions  of 
scholastic  traditions;  and  the  carnal  teachings  of  the  cor- 
rupt Romanists  fell  before  it.  Kor  was  the  issue  of  such 
contests,  when  once  fairly  joined,  ever  long  in  doubt;  for 
evangelical  truth,  the  two-edged  sword,  vanquishes  the 
subtlest  forms  of  error.  They  accepted  nothing  that  was 
in  open  contradiction  to  the  plain  truths  of  the  Bible;  or, 
at  the  very  least,  all  that  was  not  by  them  rejected  must 
be  in  harmony  with  the  Bible,  and  sanctioned  by  the  letter 
or  spirit  of  the  sacred  word. 

They  never  contended,  however,  for  the  "Bible  alone," 
in  any  such  modern  sect-notion  of  its  sense  as  to  make  it 
in  every  man's  hand  a  mere  nose  of  wax,  to  be  twisted  to 
suit  each  one's  passion  or  ignorant,  selfish  taste.  They 
owned  that  the  Bible  alone  contains  the  revealed  truth  in 
a  fixed  form;  that  it  is  given  "for  our  learning;"  that  its 
truths  make  "wise  unto  salvation;"  and  that  these  "lively 
oracles"  were  committed  to  the  sacred  and  faithful  keeping 
of  the  Church,  "the  ground  and  pillar  of  the  truth."  And 
it  is  a  remarkable  fact  that,  whatever  else  may  be  truly 
charged  upon  the  Church,  so  corrupt  in  the  lives  and  prac- 
tices of  its  members  during  the  Middle  Ages,  it  has  not 
been  indicted  for  wilfully  corrupting,  in  the  way  of  coun- 
terfeiting and  falsifying,  the  recorded  truth  of  divine  reve- 
lation. The  very  fact,  however,  that  the  Bomish  Church 
did  not  encourage  the  general  use  of  the  whole  Bible  by 
the  common  people,  and  never  supposed,  indeed,  that  it 
was  likely  ever  to  come  into  such  common  use  as  it 
has  since  the  Beformation,  this  fact  itself  may  be  a  suffi- 
cient reason  why  party  bigotry,  passion,  and  prejudice,  so 
notoriously  bad,  had  no  temptation  then  to  corrupt  the 
Bible  when  it  was,  humanly  speaking,  fully  in  its  power 
so  to  do. 

But  while  the  Bible  is  all  given  by  inspiration,  and  these 
things  were  written  as  profitable  "ensamples"  for  us,  yet  it 

423 


THE    HEIDELBERG   CATECHISM. 

does  not  claim  to  be  a  systematic  arrangement  or  scheme 
of  religious  doctrine.  It  is  more  in  the  form  of  life  than 
of  logic.  It  is  the  authentic  record  of  the  divine,  dealing 
with  the  human;  it  is  the  spiritual  and  invisible,  manifest- 
ing truth  to  the  visible  and  sensible.  The  whole  body  of 
divine  truth  is  revealed  in  the  incidents  of  the  inspired 
history,  age  after  age.  Its  sublime  prophecy  and  heavenly 
precepts  reach  through  our  human  life  in  all  its  varied 
forms.  Through  living  men,  divinely-inspired  teachers, 
God  brings  Ilis  law  and  gospel,  types  and  sacraments  in 
the  covenant  of  grace,  to  the  sinful  world.  All  this  is 
scattered  over  ages  of  history  before  it  comes  to  a  full 
period. 

Written  truth,  like  all  recorded  enactments  of  right  law, 
is,  however,  one  with  what  was  long  before  unwritten. 
The  great  body  of  revealed  truth  was,  probably,  for  long 
ages  not  committed  to  writing.  Even  the  truths  of  Chris- 
tianity, as  at  first  received  from  Christ  and  held  and  taught 
by  the  holy  apostles,  were  as  yet  unwritten.  The  Church 
was  founded,  and  disciples  were  made  by  its  divine  power, 
before  the  ITew  Testament  Scriptures  were  indited  by  the 
Holy  Spirit,  who  moved  the  holy  men  of  old  to  speak:  so 
that,  in  this  sense,  the  Church  is  older  than  the  Bible. 
This  is  true,  both  as  to  its  organization  as  well  as  to  its 
norm  or  rule  of  faith.  Hence  the  Bible  is  not  the  primary 
source  of  Christianity.  As  to  time  and  order,  the  Bible 
grew  out  of  the  truth  already  at  hand  in  the  bosom  of  the 
Church,  rather  than,  as  some  falsely  teach,  that  the  Church 
can  be  manufactured  at  any  time,  de  novo,  out  of  the  Bible. 
God's  divine  order  was  to  found  the  Church,  the  true 
"mother  of  us  all,"  and  from  this  life  beget  the  history 
and  experience,  the  exhortations  and  directions,  which  be- 
come a  guiding  rule,  uijder  the  operations  of  the  Holy 
Spirit,  by  which  the  saints  are  to  walk. 

"Steadfast,"  we  read,  the  early  Church  remained  after 
its  Pentecostal  birth,  "in  the  apostles'  doctrine  and  fellow- 
ship."    They  had,  doubtless,  been   taught  "the  form  of 

429 


THE   AUTHOKITY   OP 

sound  words,"  which  they  were  exhorted  to  "hold  fast," 
as  containing  all  the  fundamental  truths  of  the  gospel. 
This  must  have  heen  more  or  less  full,  explicit,  formal, 
definite,  and  positive, — a  summary  of  Christian  faith,  sub- 
stantially that  of  the  Creed. 

No  man  was  expected  or  required,  in  the  times  of  the 
apostles  or  afterward,  when  the  claims  of  the  gospel  were 
presented  to  him,  to  go  to  the  Bible  and  make  up  a  correct 
creed  at  first  hand  for  himself.  But,  on  the  contrary,  this 
was  done  for  him  by  the  mind  of  the  Church,  which  did 
produce  from  the  revealed  truth,  what  was  essential  for 
faith  to  hold;  and,  this  her  disciples  were  required  to  re- 
ceive and  confess.  At  first  this  was  transmitted  orally, 
doubtless,  from  one  living  teacher  to  another,  and  after- 
ward also  in  written  forms,  so  that  those  who  were  made 
•disciples  could  all  "  walk  by  the  same  rule."  As  no  one 
has  ever,  in  point  of  fact,  become  a  Christian  without  the 
divine  teaching  and  mediation  of  the  Church,  with  her 
means  and  ordinances,  so  no  one  can  go  to  the  Bible 
and  construct,  purely  on  private  judgment  at  first  hand, 
a  system  of  faith  equal  in  any  respect  to  the  Church's 
Creed. 

More  and  more  this  grew  into  the  symmetrical  and  com- 
pleted form  now  known  as  the  Apostles'  Creed.  In  this, 
we  have  the  conscious  mind  of  the  Church  embodied  and 
authenticated  by  all  history,  as  the  sense  in  which  to  use 
the  truths  of  the  Bible.  How  the  truths  of  the  sacred  word 
are  to  constitute  and  regulate  the  faith  of  the  disciples,  is 
not  left  to  mere  individual  judgment.  The  Bible,  as  we 
have  seen,  is  the  truth  given  in  the  life  of  history,  and  not 
in  systematic  forms ;  but,  as  such,  it  was  committed  to  the 
keeping  of  the  Church.  Hence  it  is  to  be  presumed  that 
the  Church  can  best  understand  and  interpret,  as  well  as 
teach,  its  meaning.  Most  especially  is  it  not  competent  for 
those  outside  the  bosom  of  the  Church  to  determine  just 
what  the  Holy  Scriptures  teach.  Though  so  plain  that 
"he  may  run  that  readeth,"  and  even  a  "fool  need  not  err" 

430 


THE    HEIDELBERa   CATECHISM. 

therein;  yet  the  carnal  mind  cannot  perceive  the  things  of 
the  Spirit,  for  the}-  are  spiritually  discerned. 

So  in  nature,  even,  we  iind  that  no  one  is  expected  to 
construct,  independent  of  the  knowledge  and  labors  of 
others,  a  full  system  for  all  the  departments  of  science. 
I^Tot  so  have  the  laws  of  nature, — as  reduced  to  general  sys- 
tems and  now  taught  in  botany,  chemistry,  geology,  mine- 
ralogy, or  astronomy, — been  discovered  and  arranged  by 
the  private  judgment  of  a  single  brain.  Rather  do  we  find 
that  only  those  who  are  in  full  sympathy  with  some  par- 
ticular part  of  nature  may  discover  partial  truths,  and,  by 
combining  such  results  with  what  others  have  done,  finally 
there  is  produced  a  system  of  tolerable  perfection.  All 
similar  eftbrts  in  the  history  of  the  race  are  joined,  by  a 
common  consciousness,  to  make  the  cycle  of  the  natural 
sciences.  The  developments  of  science  have  always  been 
in  the  general  mind  historically  of  the  race  of  mankind. 

Common  Law,  the  general  experience  and  consent  of 
civilized  nations,  is  begotten  in  the  same  generic  sense. 
'No  barbarian  or  savage  may,  individually,  either  make 
laws  or  determine  what  is  law  for  civilization.  In  order 
to  this,  they  must  stand  first  in  the  bosom  of  its  life.  But 
not  even  a  citizen  by  pure  private  judgment,  no  matter 
what  freedom  he  may  be  allowed  to  have,  fixes  the  mean- 
ing of  law  and  constitutional  statute.  Only  as  by  the 
official  declaration  of  the  proper  judge,  in  the  bosom  of 
general  jurisprudence,  can  the  law  be  expounded  and  de- 
clared. The  imperfections  of  all  such  uttered  interpreta- 
tions, if  there  be  any,  will  be  readily  accounted  for  in  the 
want  of  full  knowledge  and  harmony  of  the  judge  with  the 
general  element  of  law.  The  common  citizens,  in  civilized 
communities,  do  not  pretend  to  determine  laws  and  give 
judgments  for  themselves.  Yet  every  good  citizen  ought 
to  know  well  the  laws,  and,  in  order  to  true  freedom,  must 
also  obey  them.  So  each  one,  to  be  a  true  Christian,  must 
know,  believe,  and  obey  all  that  is  required  in  the  gospel. 
But  just  what  that  is,  has  not  been  left  for  each  one  to 

431 


THE   AUTHORITY    OF 

determine  arbitrarily,  or  make  to  suit  self-will,  from  the 
Bible  alone.  The  true  faith,  the  Church  has  reduced  to 
form,  from  the  living  history  of  Christianity;  and  by  the 
Holy  Spirit  teaches  it,  in  living  power  and  divine  authority, 
to  men. 

.It  will  not  be  disputed  that  the  carl 3^  Church,  wdth  the 
holy  apostles  at  tlie  head  of  its  afi'airs,  and  they  under  the 
special  guidance  and  influence  of  the  Holy  Spirit,  had  cer- 
tainly the  ability  to  generate  and  beget,  from  all  the  divine 
truth  revealed  in  the  fact  of  Christianity  itself,  a  system 
of  common  faith.  "What  was  this  but  the  "apostles'  doe- 
trine,"  which  they  handed  down  to  their  immediate  suc- 
cessors as  the  "form  of  sound  words,"  and  which,  though 
as  yet,  perhaps,  unwritten,  these  in  turn  committed  to  "  other 
faithful  men,"  who  thereby  could  also  teach  others?  It  is 
not  without  ground,  then,  that  it  was  held  in  all  ages  of 
the  Church  that  there  is  such  a  common  formula  of  doc- 
trine for  faith,  called  the  Apostles'  Creed.  This  teaches, 
as  our  Catechism  affirms,  in  a  brief  and  concise  form,  all 
that  is  necessary  for  each  one  to  believe  in  order  to  be  a 
Christian. 

Here  is  the  one  true  faith,  in  the  rio-ht  holding;  and  livin2: 
exercise  of  which  is  the  sure  pledge  of  salvation.  Without 
it,  all  else  is  vain  and  valueless.  Where  it  is  wanting, 
God's  abounding  love  in  the  rich  provisions  of  grace  fail, 
or  become  of  none  eflect.  Christ's  humiliation,  sufferings, 
bitter  death,  glorious  resurrection,  the  ministrations  of  the 
Church,  with  all  the  means  of  grace,  the  preaching  of.  the 
gospel,  the  word,  and  the  sacraments,  do  not  save,  except 
man  believes,  l^o  mere  general  and  undefined  faith  will 
do.  It  is,  of  course,  required  to  believe  all  the  revealed 
truth  of  God  as  given  in  the  Bible.  But  there  must  be  a 
formal  confession  from  the  mouth,  as  well  as  the  holding 
of  it  in  the  heart..  The  formula  must  be  definite  and  fixed 
in  the  same  sense  of  the  truth,  to  say  the  least,  as  it  was 
apprehended  and  taught  by  the  apostles  and  early  Church 
before  the  Bible  was  finished.     To  hold  this  substantially, 

432 


TUK   HEIDELBERG    CATECHISM. 

in  its  true  and  proper  conception,  is  historical  Christianity; 
and  none  other  is  genuine. 

Very  dithcult  was  then  the  work  of  reforming  the  Cliurcli, 
without  destroying  its  historical  life.  In  their  eilbrts  to 
set  the  Church  free  from  the  encumbering  abuses  coming 
down  through  the  medii«val  period,  the  Kcibrmers  seem  to 
have  fallen  back,  by  divine  guidance  doubtless,  upon  the  only 
ground  of  freedom  and  safety, — that  of  historical  authority. 
Here  they  appeal  to  the  record  of  truth,  the  Bible,  as  under- 
stood and  honored  by  the  general  consciousness  of  the 
Church.  To  this  law  and  testimony,  they  would  have  every 
thing  held  to  a  strict  accountability. 

Genuine  Protestantism  is  now,  as  it  has  always  been, 
anchored  to  the  Bible  in  this  sense  as  its  only  rule  of  faith, 
and  its  ultimate  appeal  in  all  controverted  matters.  Where 
this  is  plain,  all  else  that  contradicts  cannot  but  be  false 
and  wrong. 

But  this  does  not  require  that  nothing  else  shall  regulate 
the  order  of  our  faith,  but  each  one's  private  sense  of  the 
bare  dead  letter  of  the  book.  The  Bible,  as  understood  by 
the  Church,  wdiich,  led  by  tlie  Spirit,  is  the  best  interpreter 
and  judge,  is  to  be  the  rule,  not  only  for  the  general  Creed 
of  the  Church,  but  also  for  the  particular  faith  and  con- 
fession of  individual  Christians.  Whatever  else  found  in 
Confessions,  or  taught  in  Catechisms,  or  held  in  private 
judgment,  that  contradicts  any  truth  revealed  in  the  Bible, 
must  be  given  up.  To  this  point  the  Reformers  w^ere  ever 
willing  to  bring  their  adversaries,  and  in  this  was  the  secret 
of  their  strength  and  triumphs. 

Let  no  one  say  now,  that,  having  afnrmed  this  much,  the 
Reformers  then  left  all  the  truth  of  the  Biljle  to  be  settlcii 
and  determined  by  individual  judgment  or  private  caprice. 
They  were  guilty  of  no  such  radical  error,  no  such  rank 
rationalism.  In  proof  of  this,  we  sec  that  all  branches  of 
the  Reformation  soon  found  it  necessary  to  have  their  ow^q 
authorized  Confessions  and  Catechisms,  by  the  rule  of  which 
they  could  measure  and  declare  their  faith.     But,  in  doing 

433 


THE   AUTHORITY   OP 

this,  tliey  did  by  no  means  undervalue  or  set  aside  tlie  pre- 
cious Bible.  They  did  not  exalt  Catechisms  or  Creeds  as 
above  the  written  word.  They  did  not  allow  that  any 
book  or  authority  superseded  the  Bible.  This  is  what 
they  charged  upon  the  Romanists.  They  permitted  no 
formula,  to  claim  independence  of  the  inspired  Book  of 
books.  It  was  just  because  they  so  highly  honored  the 
Holy  Bible,  that  they  framed  a  Catechism  based  so  entirely 
on  its  truth,  expressing  its  right  teachings,  as  these  were 
settled  by  the  Holy  Spirit — -just  as  the  canon  of  the  Sacred 
Scriptures  itself  had  been  settled — in  the  Church.  They 
stood  in  the  light  of  this  divine  revelation;  and,  while  they 
made  no  new  light  for  the  pathway  of  Christian  pilgrims, 
they  gathered  for  us,  into  our  confessional  symbol,  the 
scattered  rays  of  truth  beaming  on  the  track  of  history 
from  the  "faith  once  delivered  to  the  saints."  In  this  set- 
tled norm  for  our  Church,  we  have  "the  true  light"  now 
guarded,  as  it  were,  by  an  impervious  crystal  shield,  to 
make  it  forever  safe  against  the  winds  and  storms  of  fana- 
tical heresy,  while  it  continues  to  reflect  the  clear  truth  of 
God's  word. 

From  this  broad  and  general  ground  of  history,  grew 
out  the  Heidelberg  Catechism.  Its  authority  rests  sub- 
stantially, on  the  same  sense  of  historical  authority,  that 
belongs  to  the  Apostles'  Creed.  This  appears  from  the 
fact,  that  the  Creed  itself  holds  the  central  place  in  the 
Catechism.  On  no  other  authority,  could  its  authors  con- 
struct a  true  symbol,  which  could  be  answerable  at  once 
to  the  life  of  the  Church  then,  and  for  the  three  hundred 
years  now  gone,  with  much  more  yet,  we  trust,  to  come. 
Any  thing  less  catholic  could  not  have  enabled  them  to 
join  this  effort  of  the  Reformation  in  a  living  way,  with  all 
the  ages  of  the  Church  gone  before,  nor  give  it  a  vitality 
which  should  preserve  its  true  Christian  life  in  the  ages 
yet  to  follow. 

In  the  ruling  authority  of  the  Creed,  the  Reformed 
Church  fathers  found  the  normal  germ  of  their  Catechism. 

434 


THE    HEIDELBERG   CATlfCIIISM. 

The  mystic  brooding  power  of  the  ancient  Churcli-life  per- 
vades its  spirit.  Leading  to  repentance,  faith,  and  love, 
its  parts  treat  of  sin  and  misery,  of  grace  and  redemption, 
and  of  Christian  gratitude  and  saint-life.  It  rests  on  the 
"sure  word  of  prophecy,"  and  all  its  teachings  are  con- 
firmed by  proofs  from  the  Bible,  in  the  sense  its  truth  held 
in  the  general  mind  of  the  Church,  as  this  rests  in  the  his- 
torical formula  of  the  Christian  creed.  The  Catechism 
has  itself  also  been  brought  to  the  touchstone  of  truth,  and 
has  stood  the  test  of  trial  by  the  word  of  God.  Thus, 
speaking  with  the  tongue  of  history,  it  utters  the  voice  of 
the  Holy  Catholic  Church,  which  only  faithfully  echoes 
the  teaching  of  the  Bible,  while  that  itself  is  truly  intoned 
by  the  Holy  Spirit.  His  office  is  to  take  of  the  things  of 
Christ,  especially  His  words  of  truth,  and  show  them  in 
their  full  meaning  to  the  believing  discipleship. 

On  this  ground  alone  have  they  a  rule  by  which  to 
reject  the  traditional  abuses  and  corrupt  practices  of  the 
Eomish  Church,  and  guard,  at  the  same  time,  against  the 
fanatical  individualism  of  the  Anabaptists  and  other  forms 
of  heresy.  This  saves  the  Reformed  Church  at  once  from 
the  dangers  of  the  sects,  who  leave  this  safe  ground  to 
follow  the  vague  notions  of  their  leaders,  and  from  those 
also  who  fall  blindly  into  the  dark  gulf  of  vain  human 
traditions,  and  the  bondage  of  absurd  papal  infallibility. 

Steering  clear  of  the  dangers  that  beset  on  either  hand, 
they  differed  in  their  work  from  the  spirit  of  mere  party  or 
sect,  whose  radical  error  claims  to  find  the  truth  fresh  from 
the  Bible  for  each  individual  whim;  and  yet  ourBeformers 
honor  the  Bible,  by  claiming  for  it  in  the  Catechism  the 
true  spirit  of  divine  light,  which  shines  through  it,  in 
streaming  raj^s,  as  concentrated  by  the  lens  of  history.  Not 
one  pope,  nor  yet  many;  but  they  heed  only  the  voice  of 
Christ,  the  Good  Shepherd. 

Every  private  judgment,  be  it  never  so  free,  they  did 
not  think  better  than  the  rule  of  faith  in  the  Creed  of  the 
Church,  drawn  from  the  divine  administration  of  the  Holy 

435 


THE   AUTHORITY   OF 

Spirit  in  the  body  of  Christ,  the  living '  revelation  of  the 
truth.  JSTor  yet  again,  did  they  hold  the  truth  to  be  lodged 
in  any  pretended  infallible  head,  so  that  the  Bible  may  be 
kept  from  the  common  people.  ISTay:  the  Bible  is  for  the 
Church, — for  the  great  body  of  believers, — for  all  Chris- 
tians. The  address  of  many  of  the  epistles  of  the  New 
Testament  is  plainly  to  the  "Church,"  to  "believers,"  to 
those  "called  to  be  saints;"  not  to  priest,  cardinal,  or  pope, 
to  keep  and  explain,  but  clearly  to  all  Christians,  rather 
than  to  a  hierarchy.  Its  true  teachings  are  in  the  Church, 
and  its  right  meanings  are  best  understood  and  declared  by 
the  Church,  led  by  the  ever-present  Spirit  of  truth. 

"  The  Bible  has  no  life  of  its  own,  no  voice,  save  as  the 
truth  it  rcA^eals  is  brought  to  live  and  speak  in  those  who 
receive  it  as  God's  word.  To  be  a  creed  or  rule,  then,  it 
must  be  reduced  to  some  common  understanding  in  the 
minds  that  embrace  it  and  agree  to  follow  it  in  such  way. 
This  may  be  written  or  unwritten,  but  in  the  end  it  amounts 
to  the  same  thing:  it  is  a  standard  of  belief  and  practice, — 
in  this  respect  a  true  church-s^-mbol  and  constitution,  sup- 
posed, of  course,  to  be  taken  from  the  Bible,  but  still,  as 
such,  out  of  the  Bible  and  beside  it."  It  comes  always  to 
this,  then,  at  last,  that  no  pretending  sect  has,  in  point  of 
fact,  or  indeed  can  have,  the  "Bible  alone"  for  its  authori- 
tative creed.  For,  as  a  sect-creed,  the  Bible  is  only  that 
particular  sect's  notion  of  it,  Avhether  by  consent  of  few  or 
many,  and  so  may  be  something  vastly  different,  after  all, 
from  the  Bible. 

A  living  branch  of  the  "true  vine"  must,  however,  have 
in  it  also  the  real  life  of  the  vine,  drawn  from  its  native 
source.  In  order  to  this,  it  will  not  do  to  first  put  its  own 
life  into  that  vine,  that  the  branch  may  draw  it  out  again 
for  itself.  So  the  confessional  life  of  the  Reformed  Church 
is  not  something  newly  put  into  tlie  Bible,  and  then  taken 
by  individual  judgment  and  put  into  the  Catechism.  ISTot 
from  a  new  starting-point  in  the  days  of  the  Reformation 
does  the  Reformed  branch  of  the  Holy  Catholic  Church 

436 


THE   HEIDELBERG    CATECHISM. 

draw  its  life-principle  and  rule  of  faith.  It  rests  rather  in 
the  deep  bosom  of  the  divine  order  of  grace,  as  that  flows 
from  the  person  of  Jesus  Christ,  always  present  according 
to  His  promise. 

Basing  its  claims  to  speak  and  to  be  heard,  as  worthy  of 
respect  and  credit,  on  this  ground,  the  Heidelberg  Cate- 
chism comes  to  ns  as  the  full  fruit  of  the  Reformation,  and 
not  simply  as  the  product  of  a  few  excellent  Christian  men. 
It  was  an  organic  outgrowth  from  the  general  life  of  Chris- 
tianity, holding  in  the  conscious  experience  of  the  saints 
in  all  ages  of  the  Church, — this  itself  always  produced  from 
the  life  of  the  Lord  Jesus,  our  divine  Head. 

From  this  historical  stand-point,  resting  on  the  ground 
of  the  Creed  of  Christendom,  embodying  the  true  life  of 
the  Catholic  Church,  as  that  understood,  honored,  and 
obeyed  the  voice  of  the  Sacred  Scriptures,  under  the  living 
teachings  of  the  Holy  Spirit,  who  unites  to  Christ's  life, 
does  the  Heidelberg  Catechism  claim  to  speak  to  the  Re- 
formed Church.  Only  in  such  view  are  its  teachings  of 
more  authoritative  force  than  that  of  individuals  or  asso- 
ciations in  the  membership  of  the  Church.  In  this  sense 
it  is  of  divine  authority  for  the  children  of  our  spiritual 
mother;  just  as  in  the  family,  the  parent  is  the  divinely 
constituted  authority  for  the  child.  It  is  for  the  Reformed 
Church  the  common  bond  of  fellowship,  the  symbol  of 
faith,  and  the  rule  of  life, — the  authoritative  teacher  of 
doctrinal  truth,  to  which  we  all  do  well  to  give  heed,  as 
unto  a  light  shining  in  a  dark  place. 

If  there  was  divine  authority  and  historical  necessity 
for  the  whole  Reformation  itself,  it  is  to  be  presumed  that 
the  hand  of  God  would  so  control  it,  by  His  providence 
and  grace,  as  to  fultil  the  purpose  of  the  great  commission 
to  the  apostles,  as  to  solve  the  problem  of  that  age.  The 
historical  necessity  for  a  Reformed  symbol  of  faith,  answer- 
able to  the  wants  of  one  whole  side  of  that  great  move- 
ment, included  also  provision  certainly  for  its  production. 
The  fact,  too,  that  there  was  for  this,  the  material  already 

437 


THE   AUTHORITY   OF 

at  hand  in  the  Church,  and  authors  also  so  peculiarly  fitted 
to  embody  that  in  the  needed  confession,  adds  to  the  con- 
viction that  it  was  a  work  then  to  he  accomplished.  The 
ages  since,  not  having  been  similarly  prepared,  could  not 
have  done  that  work  as  well.  In  fact,  it  has  never  been 
tried,  or  wheng&ttempted  the  efforts  have  always  failed. 
For  only  in  the  epoch  of  a  period  can  its  genuine  life  be 
grasped  and  rightly  unfolded, — ^not  before  nor  afterwards  as 
well,  as  the  sad  failures  and  grand  successes  in  history 
most  plainly  show.  So  it  appears,  no  age  since  the  Reform- 
ation-epoch has  been  commissioned  to  reform  symbols  of 
faith.  Other  attempts  made  since  have  measurably  failed ; 
for  even  great  minds,  unsupported  by  history,  produce 
abortive  failures.  But  the  problems  of  history,  rightly 
solved,  are  greater  than  the  human  instruments  themselves 
by  which  they  are  wrought  out. 

The  Reformation,  therefore,  if  it  have  any  glory,  finds  it 
in  this :  that  it  is  greater  than  the  Reformers  severally,  or 
all  together.  It  embraced  them  in  its  arms,  enclosed  them 
in  its  folds,  while  it  towered  higher,  spread  broader,  and 
penetrated  deeper  than  the  personalities  of  its  leading 
men,  into  whom  it  infused  the  life-powers  of  the  age.  So 
the  Catechism,  produced  from  the  bosom  of  the  Reform,  is 
greater,  as  has  been  well  said,  than  its  framers.  It  has 
been  shown  to  have  more  authority  than  was  lodged  in  the 
Palatine  Elector  ;  it  is  more  Christ-like  than  were  the  pious 
Frederick  and  his  excellent  professors,  and  is  more  learned 
than  his  renowned  University.  It  has  a  life-spirit  as  uni- 
versal as  the  Reformed  Church,  a  religious  fervor  as  holy  as 
the  Communion  of  Saints,  and  a  system  of  doctrine  as  true 
as  the  teachings  of  the  Holy  Spirit.  As  no  age  before  the 
Reformation  was  able  to  produce  such  a  symbol,  so  neither 
has  any  since  had  the  same  mission  to  fulfil :  hence  none 
have  produced  any  superior  to  the  well-nigh  universal 
symbol  of  the  Palatinate  Reformers. 

Quite  as  strong  is  the  evidence  in  favor  also  of  this  autho- 
rity of  the  Catechism — as  representing  so  truly  the  general 

438 


THE   HEIDELBERG    CATECHISM. 

consciousness  of  the  Cliurcli — drawn  from  the  fact  tliat  it 
became  so  soon  and  so  generally  the  standard  under  which 
rallied  so  large  a  portion  of  the  Reformation.  This  ability 
to  satisfy  the  general  want,  is  a  strong  presumption  in  favor 
of  the  oecumenical  authority  of  this  Confession.  In  so  far 
as  the  Reformed  Church  has  remained  true  to  itself  in  the 
spirit  of  the  Catechism,  this  authoritative  teacher  and  normal 
measure  of  its  Christian  life  has  blessed  her  with  vigor  and 
freshness.  During  the  three  hundred  years  now  gathered 
to  the  bosom  of  the  past,  just  in  proportion  as  this  has  been 
held  in  honor,  lias  the  Church,  in  any  given  age,  been  flou- 
rishing in  the  true  type  of  its  own  proper  life.  The  converse 
of  this,  in  the  sad  experience  of  the  Church,  has  been  found 
no  less  true.  She  is  thus  in  absolute  need,  at  every  turn 
and  in  every  age,  of  this  guide  to  her  faith.  By  this  is 
marked  and  regulated  the  normal  order  of  our  Christian 
life. 

God's  order  of  grace  requires  that  the  children  first  be 
fed.  This  order  of  the  covenant  the  Catechism  owns. 
Where  sin  abounds,  grace  superabounds,  —  offering  the 
blessings  of  the  covenant  to  whomsoever  will  receive  the 
faith.  But  it  only  brings  saving  power  in  the  sacramental 
folds  of  the  covenant  of  grace.  Thus  in  the  covenant,  it 
is  of  authority  for  such  teaching  and  nurture,  bringing 
them  into  the  Church  for  such  purpose,  but  never  out- 
side of  it  first,  in  order  to  get  them  afterward  within  its 
folds. 

Creeds  and  Catechisms  grow  from  the  life  of  the  Church, 
— hence,  as  a  rule,  must  be  in  the  Church  and  for  the 
Church,  only  to  be  used  authoritatively  by  the  Church. 
So  the  Creed  and  the  Bible  can  only  bo  rightly  taught,  re- 
ceived, apprehended,  believed,  and  obeyed.  As  the  Holy 
Spirit's  operations  are  in  the  Church  by  means  of  the  ordi- 
nances, the  word,  the  sacraments,  and  the  living  teachers; 
so  He  brings  grace,  witnesses  truth,  and  seals  the  promised 
salvation  to  such  as  hear  and  obey  its  conditions. 

Uniformly  is  this  the  divine  order  in  the  i^cw  Testament 

43» 


THE   AUTHORITY   OF 

examples.  For  instance,  Philip,  a  man  ordained  to  the 
office,  is  called  by  the  Spirit  to  teach  the  pious-minded 
eunuch  who  was  reading  the  Bible,  Though  the  man, 
being  already  a  proselyte  of  the  Jews,  was  hence  partly  in 
the  covenant,  yet  the  Holy  Spirit  did  not,  in  even  this  case, 
honor  the  Bible  alone  as  sufficient,  to  bring  him  to  the  full 
knowledge  of  the  truth.  The  living  preacher  must  ap- 
proach him  with  the  question,  "  Understandest  thou  what 
thou  readest?"  This  fixes  the  attention  of  the  reader  to 
the  truth,  who  willingly  becomes  a  disciple,  and  replies, 
*'IIow  can  I,  except  some  man  teach  me?"  The  human 
teacher  then  brings  him  to  faith  and  obedience,  sealing 
the  gospel  grace  in  the  holy  sacrament  of  baptism;  which 
having  been  received,  the  new-born  happy  soul  goes  on  its 
way  rejoicing. 

Cornelius,  too,  was  not  regenerated  by  the  Holy  Ghost 
without  the  mediation  of  the  Church,  though  his  prayers 
and  alms-deeds  had  gone  up  as  a  memorial  before  God. 
Though  it  required  a  vision  to  direct  him  to  a  human 
teacher,  yet  not  until  Peter  came  and  preached  the  gospel 
to  him  in  Christ's  appointed  way,  did  he  receive  the  wit- 
ness of  the  Spirit.  In  some  particulars  this  case  is  pecu- 
liar, differing  from  all  others  given  in  the  New  Testament; 
yet  in  this  one  thing  it  conforms  to  the  universal  law  in 
the  order  of  grace,  viz. :  that  no  magic  power,  or  imme- 
diate agent  outside  of  Christ's  apostolic  commission  to  the 
Church,  the  home  of  the  Spirit's  presence  and  administra- 
tive operations,  is  allowed  to  interfere  and  meddle  with  the 
work  of  the  sinner's  salvation.  In  this  order  of  redemp- 
tion the  Catechism  teaches  the  way  to  be  saved. 

St.  Paul  was  converted  and  brought  into  the  Church  in 
no  other  way.  Miraculous  as  his  case  is  in  its  surround- 
ings, yet  was  he  required  to  have  Ananias  come  to  him, 
under  the  authority  of  the  Church  by  whom  he  had  been 
ordained  a  living  teacher,  and,  laying  his  hands  upon  him, 
command  him  to  arise  and  be  baptized,  and  wash  away  his 
sins,  calling  on  the  name  of  the  Lord.     Thus  also  the  Cate- 

440 


THE   HEIDELBERG    CATECHISM. 

chism  teaches  that  souls  are  born  to  God  in  the  Church, 
the  mother  of  us  all.  Not  outside  of  the  mystical  body, 
but  in  her,  it  shall  be  said  of  Zion,  this  and  that  man  were 
born. 

]^o thing  merely  human  and  conventional  is  thus  as- 
sumed for  the  authority  of  the  Catechism.  It  presup- 
poses the  presence  of  the  supernatural  order  of  grace  in 
the  Church,  which  is  here  for  the  purpose  of  "  making 
known"  the  mj'steries  of  the  gospel  "  unto  principalities 
and  powers,"  "revealing  the  grace  of  salvation,"  and 
teaching  those  who  are  made  disciples  to  do  all  things 
commanded  by  our  risen  and  glorified  Lord.  The  object- 
ive existence  of  this  divine  order,  representing  in  a  truly 
historical  life  the  prophetic,  the  priestly,  and  the  kingly 
offices  of  Christ,— in  the  word,  the  sacraments,  and  the 
government  of  the  Church,— is  not  only  in  full  harmony 
and  accord  with  the  spirit  of  the  Catechism,  but  also 
authenticates  and  establishes  its  claim  to  authority.  At 
one  with  history,  with  the  Church,  with  the  Creed,  with 
the  Bible,  with  the  Spirit  of  the  Lord  Jesus,  the  Cate- 
chism is  a  fit  guide  to  our  faith;  and,  in  comparison,  no 
individual,  with  the  largest  allowance  of  purely  private 
judgment,  never  so  pious  and  learned,  could  ever  imagine 
or  produce  its  equal  for  private  Christians  or  the  Church. 

By  its  authority,  derived  not  from  united  human  consent, 
but  from  the  Head  of  the  Church,  it  infringes  no  rights  of 
individuals  w^hen  it  comes  to  teach  them  its  truths  for 
faith,  and  to  rule  them  by  a  power  above  their  own  will. 
For  are  not  all  the  rights  of  private  judgment,  so  often 
unduly  exalted  by  some,  only  to  believe  and  obey  the 
truth, — not  as  they  may  fancy  it  or  be  disposed  to  make  it 
from  any  source,  but  as  God  has  revealed  it  in  the  gospel, 
which  the  Church  is  to  teach  to  all  nations  ? 

Just  as  little  could  the  authority  of  the  Catechism  grow 
out  of  a  collection  of  subjective  judgments,  aggregated 
in    one   common   consent.      Xot   so   do   truth   and  graofi 

2H  441 


THE   AUTHORITY   OF 

come  from  individuals  upwards,  but  from  Jesus  Christ 
downward.  For  instance,  the  separate  persons  who  make 
up  the  vote  of  a  synod,  do  not  make  the  authority  of  that 
vote,  which  is  something  vastly  more  than  just  the  united 
opinion  of  so  many  natural  minds  joining  in  one  sentence 
by  a  majority  or  with  one  voice.  The  authority  of  Creeds 
and  Catechisms,  as  made  by  the  Church,  is  objective, — 
coming  from  Christ  to  His  Church, —  and  so  expressed, 
under  the  guidance  of  the  Holy  Spirit,  to  men,  and  yet 
through  men. 

Every  such  expression  of  authority  is  divine,  and  there- 
fore carries  with  it  a  force  above  the  collective  opinion 
of  any  number  of  separate  minds  in  the  order  of  the 
merely  natural.  If  in  any  real  way  there  is  faith  in  the 
promised  presence  of  Christ  even  where  two  or  three  are 
assembled  in  His  name,  this  must  give  force  to  Church 
acts.  Not  all  decisions  of  Church  courts  have  had  the  seal 
of  the  Spirit's  authority;  because  some  of  these  may  have 
been  more  after  the  flesh  than  after  the  Spirit.  But  when 
we  have  the  testimony  of  the  Spirit  bearing  witness  with 
our  spirits,  the  authority  of  all  such  official  decrees  by  the 
Church,  lead  into  all  truth,  is  divinely  authenticated,  and 
thus  it  becomes  for  us  a  binding  rule. 

From  what  has  now  been  given,  it  would  seem  to 
appear : — 

1.  That  the  ground  or  basis  of  the  authority  of  the 
Heidelberg  Catechism  is  the  word  of  God,  in  the  sense  of 
the  Creed  of  Christendom  ; 

2.  That  the  form  or  order  of  this  same  authority  rests 
in  the  living  consciousness  of  Christianity  itself; 

3.  That  the  force  or  degree  of  this  authority,  in  any 
proper  sense,  though  expressed  in  the  human,  is  yet  truly 
divine. 

Our  Catechism  comes  to  us,  therefore,  not  simply  as  the 
mere  subjective  product  of  its  pious  authors.  In  the  days 
of  the  Reformation  the  ground  it  held  was  broader  and 

442 


THE    HEIDELBERG    CATECHISM. 

diviner;  and  now,  at  the  end  of  three  hundred  years,  it  is 
even  more  firmly  established  on  the  truly  historical  life  of 
the  Church.  For,  if  it  grew  organically  from  the  bosom 
of  the  old  Church-life,  as  that  was  found  reigning  in  the 
Christian  creed  of  all  ages,  which  itself  is  in  full  harmony 
with  the  written  word,  whose  living  truth  rests  in  the 
person  of  Jesus  Christ,  then  have  we  verily  an  authority 
in  the  Heidelberg  Catechism  above  that  of  any  man,  or 
any  conventional  agreement  of  the  merely  human.  Here 
is,  doubtless,  the  reason  w^hy  its  great  authority  has  been 
"  abiding  in  strength"  for  three  hundred  years.  This  will 
continue  also  till  the  Church  reaches  a  new  stadium  of  his- 
tory; for,  doubtless,  not  till  then  will  there  be  provided  for 
the  Reformed  Church  a  better  symbol  of  faith  than  the 
Heidelberg  Catechism. 

During  all  the  glorious  histoiy  of  our  Reformed  Church 
it  has  been  the  measure  of  its  life,  the  standard  of  its 
faith,  and  the  authority  to  govern  private  judgment  and 
make  it  free,  by  regulating  each  one's  creed  and  ruling 
the  norm  of  his  conceptions  of  Christianity.  It  is  the 
gauge  and  index  of  all  doctrine  necessaiy  to  our  salvation, 
and  hence  is  the  authoritative  teacher  of  the  Reformed 
foith  for  all  willing  disciples  who  come  here  to  learn,  and 
receive  the  kingdom  of  heaven,  according  to  this  norm,  in 
the  spirit  of  a  little  child  baptized  into  grace. 

Resting  on  the  warm  bosom  of  the  common  "  mother 
of  us  all,"  the  Catechism  still  continues  to  live  in  her 
spirit,  and  is  thoroughly  imbued  with  the  general  animus 
of  the  Christian  Church  of  all  ages.  Breathing  thus  the 
saint-making  atmosphere  of  the  "  communion  of  saints," 
the  holy  Catholic  Church,  it  speaks  to  us  in  her  name, 
teaches  with  her  authority,  and  perpetuates  her  heavenly 
nurture.  It  apprehends  the  children  of  the  covenant,  and' 
brings  them  by  its  teachings  to  her  arms,  as  they  are 
begotten  and  nourished  by  her  sacraments  and  sanctified! 
and  confirmed  unto  the  end  by  her  spirit  of  truth.      By 

44d 


THE   AUTHORITY   OF  THE   HEIDELBERG   CATECHISM. 

this  rule  they  are  to  be  taught  the  revealed  will  of  God. 
In  this  they  are  to  be  made  wise  unto  salvation.  It  gives 
expression  to  the  truth  of  Christianity  in  the  light  of  the 
Bible.  It  says  to  all  humble  learners,  "According  to  this 
rule  study  the  Holy  Scriptures."  Its  teaching,  humbly  fol- 
lowed, makes  true  disciples,  and,  rightly  known  and  heartily 
obeyed,  makes  saints ! 

4U 


THE  EDUCATIONAL  SYSTEM  OF  RELIGION 

UNDERLYING  THE 

HEIDELBERG   CATECHISM. 


By  rev.   D.    GANS,    A.M. 

UAKKISBURO,  PA. 


THE  EDUCATIONAL  SYSTEM  OF  RELIGION  UNDER- 
LYING THE  HEIDELBERG  CATECHISM. 

ig  fub.  §.  (!3ans,  |arrisburg,  |a. 

The  Heidelberg  Catecliism,  wliich  was  the  oiFspring  of  a 
definite,  far-reaching,  and  significant  theological  move- 
ment in  the  Reformation-period,  is  properly  no  less  dis- 
tinguished for  what  it  legitimately  implies  than  for  what  it 
verbally  expresses.  In  both  views  no  symbolical  book  has 
been  more  highly  regarded  wherever  it  has  come  to  be 
clearly  understood  in  the  circumstances  of  its  origin  and 
the  respective  elements  which  constitute  its  inward  life.  As 
there  was  a  well-defined  history  preceding  it,  out  of  which 
it  grew,  so  is  there  a  substantial  system  underneath  it,  on 
which  it  rests.  On  this  account  it  is  always  felt  to  have  a 
life  reaching  farther  back  than  its  date  and  deeper  down 
than  its  words;  in  view  of  which,  as  in  the  case  of  the 
Bible  itself,  notwithstanding  its  admirable  simplicity,  a 
certain  indefinable  mysteriousness  permeates  it,  which 
invites  to  renewed  study  by  discovering  fresh  depths  at 
every  effort. 

This  underlying  and  henc#  permeating  system  is  prac- 
tical rather  than  theoretical,  forming  the  material  womb 
of  the  Christian  life  rather  than  the  basis  of  dogmas  for 
the  understanding;  yet  these  last  are  also  involved  in  such 
a  form,  however,  as  to  make  their  appeal  primarily  to  faith 
and  not  to  reason.  It  ever  rests  in  the  central  mystery  of 
the  Incarnation, — the  real  union  of  the  divine  and  human 
natures  in  the  person  of  Jesus  Christ.  This  is  its  deepest 
idea,  and  constitutes  the  living  factor  by  which  all  its  other 

447 


THE   EDUCATIONAL    SYSTEM    OF   KELIGION 

parts  are  ruled.  In  the  true  christological  conception  the 
deep  voice  of  the  heathen  world,  which  has  been  trem- 
bling all  through  the  ages,  is  fully  met  and  substantially 
answered.  Judaism  also  finds  the  true  life  of  its  divine 
being,  and  rises  into  the  real  dignity  to  which  it  was  ori- 
ginally destined.  In  Christ  heaven  and  earth  are  united 
in  a  most  intimate  and  actual  way,  who  on  this  account 
has  become  the  centre  of  the  world's  life  both  as  it 
respects  the  past,  the  present,  and  the  future.  He  is  God 
manifest  in  the  flesh,  the  deepest  and  last  sense  of 
humanity,  the  true  key  to  all  the  departments  of  the  world 
under  its  physical  form,  and  the  only  commensurate  reve- 
lation of  God  to  man.  "  No  man  knoweth  the  Son,  but 
the  Father;  neither  knoweth  any  man  the  Father,  save  the 
Son,  and  he  to  whomsoever  the  Son  will  reveal  Him."* 
"I  and  my  Father  are  oue."t  "He  that  hath  seen  me 
hath  seen  the  Father."J 

We  are  not  to  be  surprised,  as  all  truth  arises  in  and 
receives  its  legitimate  form  both  for  faith  and  reason  from 
this  divine-human  centre,  to  find  here  also  the  prolific 
source  of  all  fundamental  error  and  heresy.  The  ruling 
errors  arising  at  this  point  are  fourfold : — ^Ebionism,  which 
allows  no  real  room  at  all  for  the  divine,  making  the  person- 
ality of  Christ  wholly  human ;  Gnosticism,  which  degrades 
the  human,  making  His  personality  wholly  divine ;  Euty- 
chianism,  acknowledging  both  natures,  but  conceiving  of 
them  as  confusedly  flowing  together  in  such  a  form  as  to 
lose  their  distinctive  significance,  constituting  an  unintel- 
ligible mixture;  and  iNTestorilinism,  which  also  recognizes 
the  two  natures,  but,  denying  the  vital  relation  between 
them,  results  in  dualism,  in  which  there  can  be  no  organic 
activity,  but  only  a  moral  co-operation  in  the  work  of 
atonement.  The  two  last  heresies  are  variously  modified, 
according  to  the  degree  of  degradation  to  which  either 
nature   is   reduced,  or  their  approximate   union  with   or 

*  St,  Matt.  xi.  27.  f  ^^-  J^^""  ^-  ^^-  t  ^*-  '^^^^  ^^^-  ^• 

443 


UNDERLYING    THE   HEIDELBERG    CATECHISM. 

separation  from  each  other,  forming  a  full  history  of 
christological  lights  and  shadows,  each  ending,  however, 
at  last  in  the  same  false  system  from  which  it  arose.  Nor 
have  these  false  christological  schemes  aftected  merely  the 
faith  of  the  Christian  world  in  regard  to  Christianity  either 
as  a  whole  or  in  its  parts,  but  also  the  mind  itself — the 
origin  of  thought  —  and  every  thing  upon  which  it  has 
been  called  to  exert  its  powers.*  Hence,  corresponding 
with  the  four  christological  vSystems  now  mentioned,  we 
find  in  philosophy  Realism,  Idealism,  Absolutism,  and 
Dualism,  all  modified,  too,  very  much  in  the  same  way  and 
to  the  same  extent. 

But  though  the  true  system  in  relation  to  the  person  of 
Christ,  as  the  central  formative  fact  in  the  history  of  the 
world,  has  been  compelled  to  contend  with  manifold  forms 
of  error,  it  has  never  lost  its  deep  hold  upon  the  intuitive 
nature  of  man.  The  contest  has  rather  served  to  develop 
the  truth  as  it  is  in  Jesus  more  fully  and  clearly,  and  thus 
given  it  a  wider  existence  and  a  greater  moral  and  real 
power. 

As  the  truth,  sundered  into  divergent  and  contradictory 
parts  because  of  the  absence  of  faith  to  grasp  it  in  its 
mysterious  totality,  has  resulted  in  error,  so  it  is  only  in 
the  bosom  of  faith  and  by  its  activity  as  a  supernatural 
grace  that  these  fragments  can  again  be  brought  back  and 
apprehended  in  their  original  union  and  truthful  harmony. 
Error  is  manifold ;  truth  is  one, — but  it  is  always  the  one  in 
the  many,  involving  a  mystery,  the  necessity,  beauty,  and 
richness  of  which  faith  only  can  apprehend.  Thus  Christ 
is  one  person  with  two  natures,  divine  and  human,  both 
realities,  organically  united,  yet  without  mixture,  very  God 
and  very  man, — "Emmanuel,  God  with  us."  This  is  the 
christological    truth    in   a  mystery,   to   be   received    and 


*  Philosophy  has  followed  in  the  wake  of  Christology,  showing  practically 
that  Christ  is  tlie  only  key  both  to  the  meaning  of  our  own  being  and  th.\t 
of  the  physical  world  by  which  we  are  surrounded.       ' 

449 


THE   EDUCATIONAL   SYSTEM    OP   RELIGION 

rested  in,  by  faith,  as  the  central  moulding  fact  of  the 
whole  world. 

Here,  now,  must  arise  the  true  conception  of  the  Chris- 
tian Church,  as  His  Body,  the  fulness  of  Him  that  filleth 
all  in  all.*  The  Church  resulting  as  it  does  from  the 
christologieal  law  of  Christ's  nature,  our  idea  of  its  cha- 
racter must,  of  course,  take  its  cast  from  what  we  hold  to 
be  the  truth  in  regard  to  Christ's  person  as  now  described. 
The  Church  can,  therefore,  be  no  mere  outward  asso- 
ciation of  believers  brought  together  from  abroad  on  any 
mere  abstract  principle,  either  human  or  divine.  This 
would  contradict,  in  every  view,  the  truth  as  we  have 
already  seen  it  to  hold  in  the  person  of  Christ.  ISTo  out- 
ward divine  decree, — as  held,  for  instance,  by  Calvin, — 
and  no  human  purpose, — as  was  dreamed  of  by  Arminius, — 
can  in  this  way  be  the  basis  or  the  principle  of  the  Church 
as  such.  It  arises  not  in  any  sense  by  accretion,  but  by 
growth;  not  from  a  doctrine,  but  from  a  fact,  namely, 
Christ  Himself,  who  is  therefore  its  ground,  its  pervading 
life,  and  its  beauty. 

The  first  true  conception  which  we  can  have  of  the 
nature  of  the  Church  is  that  which  conceives  of  it  as  the 
body  of  Christ,  immediately  and  personally,  resulting 
directly  from  the  mystery  of  the  Incarnation  under  the 
Holy  Ghost.  "A  body  hast  Thou  prepared  me."t  This 
body,  comprehended  organically  by  His  divinit}',  and  thus 
sanctified  and  filled  with  grace,  is  the  primary  conception 
of  the  Church ;  a  reality  in  the  world,  and  yet  invisible  and 
intangible,  and  alike  absolutely  independent  both  of  men 
and  devils.  It  is  still  the  Church  of  Christ,  organic  and 
real,  thous-li  not  a  sino^le  individual  in  all  the  millions  of 
the  race  should  be  found  to  be  actually  connected  with  it. 
Subtraction  here  of  individuals  does  not  leave  an  abstrac- 
tion as  the  result,  but  a  reality  only  so  much  the  more  in- 
tensely real.     The  humanity  in  Christ  would  still  be  a  fact, 

*  Eph.  i.  t  Heb.  x.  5. 

450 


UNDERLYING    THE   HEIDELBERG    CATECHISM. 

and  this  fact  would  still  be  His  body,  the  Church,  as  the 
objective  bearer  of  salvation  for  our  common  fallen  nature, 
— the  pillar  and  ground  of  the  truth.  In  tills  idea  lies  the 
essential  unity  of  the  Church,  and  likewise  its  proper  and 
necessary  diversity,  both  conceptions  being  involved  in  its 
organic  nature.* 

In  the  secondary  sense,  the  Church  as  the  organic  body 
of  Christ  is  viewed  as  taking  up  into  itself,  in  view  of  its 
primary  general  relation  to  our  nature,  the  individuals  of 
the  race,  as  members  of  His  body.  Hence  the  apostle 
says,  "  Now  ye  are  the  body  of  Christ,  and  members  in 
particular."!  The  body  is  in  order  to  the  members,  and 
never  vice  versa.  "We  do  not  reach  the  conception  of  the 
Church  under  this  form,  by  beginning  with  the  members 
in  their  individual  capacity,  and  ending  with  the  aggregate, 
either  in  the  way  of  the  general  number,  or  of  the  gifts 
which  they  may  be  supposed  thus  to  bring  together.  The 
Church  is  still  something  vastly  deeper  and  more  than  this, 
which  we  readily  see  when  we  begin  with  the  body  of 
Christ,  which  is  the  fulness  of  His  own  supernatural  being, 
and  then  pass  out  to  the  members.  However  vast  the  num- 
ber that  may  at  any  time  belong  to  it  and  enjoy  its  life 
and  grace,  it  still  contains,  in  its  deep  fulness,  life  and 
grace  sufficient  for  millions  more.  The  all  of  the  Church, 
which  is  the  number  belonging  to  it  at  a  particular  age,  or 
through  all  the  ages,  can  never  be  the  measure  of  the  whole 
of  its  life,  which  necessarily  transcends  all  limitations.  It 
grows  from  within  out,  as  in  the  case  of  the  human  body, 
the  family,  or  organic  nature  generally.  First  the  vine, 
then  the  branches,  and  the  branches  not  from  without,  but 
from  within.  Thus  the  Church  is  not  something  which  we 
create,  but  which  God  creates  for  us  in  the  Incarnation  of 
His  Son, — not  something  whose  inward  life  we  constitute 
by  a  voluntary  association  of  ourselves  on  some  general 
divine   principle,  and   a  yielding  up  of  some   individual 


*  See  1  Cor.  xii.  12-31.  f  1  Cor.  xii.  27. 

451 


THE   EDUCATIONAL   SYSTEM   OF   RELIGION 

Christian  graces,  forming  thus  a  joint  stock  of  spiritual 
powers,  but  something  which  existed  before  and  independ- 
ent of  us, — not  something  to  which  we  can  give  grace,  but 
something  from  which  we  can  only  take  grace.  It  is  a 
supernatural  objective  creation  from  Jesus  Christ,  bearing 
His  life,  visible  and  invisible,  which  are  the  different  sides 
only  of  the  same  inseparable  inward  organism,  the  womb 
in  which  we  are  spiritually  born,  and  the  storehouse  from 
which  we  are  fed  and  nourished  unto  eternal  life. 

In  the  same  general  way  is  the  true  sense  of  the  Cove- 
nant also  brought  out  to  our  faith.  It  is  ruled  entirely  by 
the  central  christological  mystery.  It  is  an  organic  com- 
prehension of  our  human  life,  beginning  with  the  family, 
and  completing  itself  in  the  Christian  commonwealth, — ^the 
Church  of  Christ, — in  which  all  the  families  become  one. 
The  covenant  is  not  something  which  we  do  to  God,  as  in 
the  case  of  a  vow,  which  can  only  bind  the  person  vowing, 
and  not  God ;  nor  is  it  a  contract  which  God  and  man 
might  be  supposed  to  make  in  a  mutual  way.  Ko  such 
view  can  at  all  sound  the  depth  of  the  covenant,  or  appre- 
hend its  full  objective  grace  and  glory.  With  the  constitu- 
tion of  the  covenant,  its  inward  nature  and  moulding 
power,  man  can  have  no  more  to  do  than  in  constituting 
the  person  of  Christ  or  the  form  and  elemental  powers  of 
Christianity.  All  that  man  can  do  is  to  accept  or  reject  it. 
In  itself  it  is  what  God  creates  for,  and  in  the  mystery  of 
the  Incarnation  brings  to,  man,  mth  all  the  grace  that  is 
needful  to  his  well-being  here  and  hereafter. 

Thus  God  made  a  covenant  with  Noah,  when  He  placed 
the  bow  in  the  heavens,  as  an  assurance  by  sign  that  He 
would  not  again  destroy  the  earth  by  a  flood.*  Afterward 
He  also  made  a  covenant  with  Abram,  who  by  it  became 
separated.  The  same  covenant  comprehended,  in  an  equally 
real  way,  the  family  that  proceeded  from  his  loins,  and  had 
the  effect  to   separate  them ;    and  even  when  they  had 

*  Gen.  ix.  8-17. 

452 


UNDERLYING   THE   HEIDELBERG   CATECHISM. 

grown  into  a  great  nation  it  still  comprehended  them,  each 
and  all,  and  constituted  them  a  distinct  and  separate 
people.  "And  I  will  establish  my  covenant  between  me 
and  thee,  and  thy  seed  after  thee,  in  their  generations,  for 
an  everlasting  covenant,  to  be  a  God  unto  thee,  and  to  thy 
seed  after  thee."*  From  the  bosom  of  this  covenant,  which 
God  made  and  called  "my  covenant,"  and  whose  practical 
boundaries  widened  as  the  pious  seed  expanded  itself  and 
increased  in  number,  Christ  arose,  who,  being  the  substan- 
tial end  of  the  promise  from  the  beginning,  fulfilled,  in  His 
own  person,  all  the  prophecies  respecting  it,  and  became 
the  embodiment,  at  the  same  time,  of  all  the  divine  signi- 
ficance which  it  symbolized.  Thus  from  Abel  to  Noah, 
through  Seth,  and  from  Noah  across  the  flood  to  Abraham, 
and  from  Abraham  through  David  to  Christ,  the  blessing 
of  God  was  made  to  descend  organically,  through  a  divine 
order  in  the  bosom  of  nature.  "Now  to  Abraham  and  his 
seed  were  the  promises  made.  He  saith  not.  And  to  seeds, 
as  of  many;  but  as  of  one.  And  to  thy  seed,  which  is 
Christ."!  In  Ilim  the  covenant,  as  it  previously  existed, 
met  a  real  divine-human  life,  in  view  of  which,  by  way  of 
contrast,  it  is  called  a  "new  covenant."  It  is  new  and  yet 
not  new, — the  old  with  a  new  grace,  the  old  elevated, 
widened,  and  glorified,  by  being  filled  out  by  a  new  and 
supernatural  life,  the  incarnate  life  of  the  Son  of  God. 
Christ  came  not  to  destroy,  but  to  fulfil ;  and  in  thus 
taking  up  the  old  covenant  and  perpetuating  it  under  a 
new  form  and  with  a  new  grace.  He  shows  it  to  be,  as  was 
promised,  an  everlasting  covenant.  Just  as  circumcision, 
which  was  the  sign  and  seal  of  the  old  covenant,  was  taken 
up  and  carried  forward  in  the  baptism  of  John,  Avhich  was 
more  directly  preparatory  to  the  richer  kingdom  of  grace, 
imparting  the  power  of  repentance,  so  the  baptism  of  John, 
in  turn,  was  taken  up  organically  in  the  baptism  of  Christ, 
which  is  the  sign  and  seal,  in  the  same  way,  of  the  new 

*  Gen.  xvii.  7.  t  Gal.  iii.  16. 

453 


THE    EDUCATIONAL   SYSTEM    OF   RELIGION 

covenant.  All  tliese  divine  appointments  stand  in  a  grand 
organism,  which  rises  as  it  advances  through  the  ages,  and 
completes  itself  in  Him  in  whom  all  fulness  dwells. 
There  are  therefore  not  two  covenants,  but  only  one,  just 
as  there  is  but  one  baptism  as  the  sign  and  seal  of  this 
one  covenant,  bearing  thus  through  all  the  past,  in  a  true 
historical  way,  the  sense  of  substantial  oneness  of  all  God's 
positive  institutions. 

This  covenant,  as  it  actualizes  itself  and  becomes  a  prac- 
tical fact  in  the  world,  may  be  contemplated  in  two  general 
aspects :  first  in  the  light  of  the  family,  and  second  in  the 
light  of  holy  baptism.  In  the  family  we  have  the  covenant 
as  it  were  in  its  physiological  and  psychological  nature. 
The  family  itself,  under  any  circumstances,  is  no  merely 
human,  but  a  divine  institution,  the  divine  in  the  human, 
still  after  the  christological  idea,  or  the  pattern  in  the 
mount;  nor  is  the  marriage  relation  a  mere  civil  contract 
which  may  be  formed  by  two  equal  contracting  parties. 
The  union  which  is  constituted  between  man  and  woman 
under  the  law  of  marriage  always  carries  in  it  forces  which 
are  deeper,  more  real  and  mysterious  than  any  which  the 
mere  intelligence  or  arbitrary  will  of  the  parties  could  give 
to  it.  The  christological  idea  expresses  itself  here  plainly 
as,  after  all,  the  deepest  and  most  controlling  law  of  our  life, 
even  under  its  natural  and  lowest  form. 

"They  twain  shall  be  one  flesh,"*  are  the  divine  creative 
words  of  the  marriage  institution.  This  is  more  than  mere 
concert  of  wills  or  harmony  of  feeling.  It  is  a  mysterious 
oneness  of  nature,  comprehending  body,  soul,  and  spirit, 
as  in  the  case  of  Christ's  person,  with  distinctive  difterences 
at  the  same  time,  and  from  it.  Glimpses  of  this  mystery 
are  found  already  in  the  heathen  world.  "  The  soul  of  man 
and  woman,"  says  an  ancient  Greek  fable,  "was  originally 
one ;  it  was  then  divided  by  Jove*  into  two  portions,  half  to 
one  body  and  half  to  the  other ;  and  hence  the  one  soul, 

*  Gefi.  ii.  23,  24;  Matt.  xix.  5;  Eph.  v.  31. 
464 


UNDERLYING    THE    HEIDELBERG    CATECHISM. 

with  instinctive  patience,  seeks  its  lost  half,  and  will  wan- 
der over  the  world  for  it,  and  if  united  with  it,  shall  be 
happy,  if  not,  miserable."*  However  grotesque  the  form 
of  thought  as  here  expressed,  the  general  oneness  of  hus- 
band and  wife  is  still  forcibly  uttered. f  Those  that  enter 
the  marriage  relation  pass,  in  that  act,  under  powers  or 
laws  which  lie  entirely  beyond  their  wills,  and  which  will 
accomplish  results  in  relation  to  each  other,  and  the 
children  born  from  them,  which  they  can  neither  prevent 
nor  materially  modify.  It  will  deeply  condition  the  nature 
of  both  parents,  and  the  child  will  be  made  to  receive, 
embody,  and  reproduce  the  physical,  moral,  and  intellec- 
tual peculiarities  of  both,  through  agencies  which  neither 
it  nor  they  can  control:  The  family  itself,  in  this  way, 
attests  its  divine  origin,  organic  nature,  and  moulding 
power. 

Still  more  elevated,  of  course,  is  the  family  in  the  cove- 
nant and  pervaded  organically  by  the  life-powers  of  the 
Church.  Here  the  significant  parallelism  w^hich  St.  Paul 
instituted  between  the  relation  of  husband  and  wife  and 
that  of  Christ  and  the  Church  comes,  we  may  say,  to  its 
fullest  meaning.  As  Christ  is  joined  to  the  Church,  so  is 
the  husband  joined  to  the  wife ;  as  the  Church  is  Christ's 
body,  so  is  the  wife  the  husband's  own  flesh.  "  This  now," 
said  Adam,  "is  bone  of  my  bones,  and  flesh  of  my  flesh."| 
"So  ought  men,"  says  the  apostle,  "to  love  their  wives  as 
their  own  bodies.  He  that  loveth  his  wife  loveth  himself. 
For  no  man  ever  yet  hated  his  own  flesh ;  but  nourisheth 
and  cherisheth  it,  even  as  the  Lord  the  Church :  for  we  arc 
members  of  His  body,  of  His  flesh,  and  of  His  bones.  For 
this  cause  shall  a  man  leave  his  father  and  mother,  and 
shall  be  joined  to  his  wife,  a7id  they  two  shall  be  one  flesh. 
This  is  a  great  mystery;  but  I  speak  concerning  Christ 
and  the  Church."§     This  afibrds  the  true  conception  of 

*  Adams,  Elements  of  ChriBtian  Science,  p.  273. 

t  Rauch's  Psychology,  p.  .323.  J  Gen.  ii.  24.  §  Eph.  v.  28-32. 

455 


THE   EDUCATIONAL    SYSTEM   OF   RELIGION 

the  family  constitution,  especially  under  its  substantially 
Christian  character.  It  is  pervaded  by  divine  and  mys- 
terious forces.  In  its  proper  nature  it  rises  infinitely 
above  the  idea  of  a  mere  human  contract.  It  is  a  positive 
divine  appointment;  and,  though  it  may  not  aspire  to  the 
dignity  of  a  sacrament,  it  is  nevertheless  plainly  sacra- 
mental in  its  nature  and  effect. 

Children  that  are  born  from  the  constitution  of  such  a 
family  do  not  only  inherit  the  physical,  intellectual,  and 
moral  natures  of  the  parents  (for  they  do  this  where  the 
family  stands  wholly  in  nature),  but  also,  and  in  some 
peculiar  sense,  the  gracious  nature  of  the  parents.  Thus 
they  "belong  to  the  covenant  and  people  of  God,"  and, 
by  baptism  as  a  sign,  are  to  "be  distinguished  from  the 
children  of  unbelievers."*  Were  this  not  so,  then  substan- 
tially the  covenant  family  would,  as  to  its  constitution, 
be  no  advance  upon  the  natural.  That  Christianity  car- 
ries in  its  own  nature  the  purpose  to  lay  hold  inwardly 
upon  the  organic  laws  of  the  family,  with  a  view  to  use 
them  for  the  spiritual  as  well  as  physical  welfare  of  the 
child,  there  can  indeed  be  but  little  rational  doubt.  The 
incarnation  of  Christ  is  a  reality  for  nature, — for  the  essen- 
tial and  vital  forces  of  nature;  and  to  suppose  that  phy- 
sical laws  and  relations  are  not  conditioned,  and,  in  a 
certain  sense,  vitalized  by  it,  would  be  to  fall  far  short  of 
its  true  organic  sense.  If  the  relation  between  grace  and 
the  laws  of  our  natural  constitution  be  not  vital,  then  the 
parents,  so  far  as  they  are  Christian,  have  no  organic  rela- 
tion to  each  other,  or  to  the  child,  but  only  so  far  as  they 
are  natural  beings.  What  is  this  but  the  same  dualistic 
heresy  which  separates  the  divine  from  the  human  in 
Christ?  But  how,  in  view  of  such  mechanical  separation 
of  grace  from  the  physical  constitution  of  the  family,  can 
it  be  said  truly  that  "  the  unbelieving  husband  is  sanctified 
by  the  wife,  and  the  unbelieving  wife  is  sanctified  by  the 

*  Question  74. 
456 


UNDERLYING    THE    HEIDELBEIia    CATECHISM. 

husband"?  and,  especially,  how  can  the  children  of  such 
families  be  called  "holy"?*     If  grace  enter  not  organic- 
•  ally  into  the  natural  organism  of  the  covenant  family,  then 
all  this  must  be  understood  simply  as  a  figure  of  speech, 
a  play  of  words,  without  any  substantial  meaning.     Taking 
our   stand-point,   however,   in    the   christological  law  of 
Christ's  nature,  we  are  constrained  to  believe  that  parents, 
as  Christians,  stand   no   less  organically  related  to  their 
children  than  as  natural  beings.    JSTay,  this  spiritual  relation 
IS  even  more  freely  and  intensely  organic  than  the  natural, 
because  grace  is  stronger  than  nature.      In  this  organic 
relation  of  husband  and  wife,  parents  and  children,  we  can 
understand  how  the  term  "  holy"  may  be  truly  applied  to 
the  latter  in  case  the  former  be  truly  Christian:  holy,  not 
indeed  as  carrying  in  them  a  full  and  ripe  Christian  life, 
but  as  being  in  a  gracious  objective  institution,  as  being 
open  to  heavenly  powers,  and  as  bearing  the  birthright  to 
these  through  a  higher  ordinance  of  Christ.f     They  stand 
in  what  may  be  called  a  holy  organic  relation,  and  are  thus 
constituted  receptive  in   nature,  waiting   something   more 
positive,  to  which  they  have  a  claim.     It  is  the  right  rela- 
tion, in  other  words,  of  the  natural  to  the  supernatural  in 
the  kingdom  of  God,  with  a  view  to  a  more  full  taking  of 
the  first  in  and  by  the  last.     Thus  John  Baptist  is  said  to 
have  been  filled  with  the  Holy  Ghost  from  his  mother's 
womb;|  and  this  is  the  material  ground  of  the  invitation 
of  Christ,  "  Suffer  little  children,  and  forbid  them  not,  to 
come  unto  me;  for  of  such  is  the  kingdom  of  heaven."§ 
This  position  is  secured  to  them,   not  from   nature,  but 
from  Christ  through  nature,  as  this  lies  in  the  covenant 
and  is  pervaded  by  the  Holy  Ghost.     "  That  which  is  born 

*  1  Cor.  vii.  14. 

t  «'  It  takes  for  granted  that  the  cliildren  of  Christians  were  worthy  of 
baptism,  and  were  consequently  baptized."— ^'^ier.  Such  children  "have  a 
historical  vocation  to  the  kingdom  of  God."— A'lYzacA.^"  They  are  members 
of  the  Christian  community." De  Welle. 

X  St.  Luke  i.  15.  g  St.  Matt.  xix.  20. 

2  1  ibt 


THE   EDUCATIONAL    SYSTEM    OF   RELIGION 

of  the  flesh  is  flesh ;  and  that  which  is  born  of  the  Spirit  is 
spirit."* 

At  this  point,  and  thus  conditioned,  the  children  are  met 
by  Holy  Baptism,!  which  has  the  effect  not  only  to  con- 
firm and  establish  them  in  the  gracious  position  which  they 
already  occupy,  according  to  one  theory  on  the  subject,  but 
to  impart  also  a  positive  grace,  corresponding  with  the 
capacity  which  has  already  been  created,  which  they  could, 
ordinarily,  derive  from  no  other  source.  As  in  the  ori- 
ginal creation  of  man,  the  process  was  of  a  twofold  cha- 
racter, first  from  beneath  up  in  the  case  of  the  body,  and 
second  from  above  down  in  the  case  of  the  soul,  so  also 
stand  the  facts  in  relation  to  the  new  creation  in  Christ 
Jesus.  Through  Holy  Baptism  God  breathes  into  the 
lower  covenanted  being  the  breath  of  life,  and  a  new 
spiritual  creature  is  formed.  Is  the  christological  law,  or 
the  union  of  the  two  natures  in  Christ,  allowed  to  be  the 
preceding  type  and  moulding  power  in  the  constitution  of 
baptism  itself?  Then  it  can  certainly  be  no  empty  form 
or  idle  ceremonial.  The  outward  sign  and  the  inward 
grace  thereby  signified  must  be  most  truly  and  vitally 
related.  To  conceive  of  dualism  here  would  involve  a 
destruction  of  the  sacrament  altogether.  The  very  idea 
would  be  death;  for,  by  its  own  nature,  it  is  a  mysterious 
union  of  an  outward  sign  and  an  inward  grace.  IS'either 
one  in  itself,  nor  both  together,  without  any  inward  and 
necessary  union,  can  satisfy  the  idea  of  this  sacrament. 
"Water  is  not  baptism,  any  more  than  human  nature  in  the 
Redeemer  is  Christ;  neither  is  the  Holy  Spirit,  any  more 
than  His  divinity  itself  is  Christ:  nor  are  both  of  these 
together  Christ,  except  as  in  the  form  of  an  organic  union. 


*  St.  John  iii.  6. 

•j-  "Now,  the  true  conception  is,  that  baptism  is  applied  to  the  child  on  the 
ground  of  its  organic  unity  with  the  'parents;    imparting   and  pledging  a 
grace  to  sanctify  that   unity  and  make  it  good  in  the  field  of  religion." — 
Christian  Nurture,  by  Horace  Bushnell,  p.  116.     Ques.  74. 
458 


UNDERLYING   THE   HEIDELBERG    CATECHISM. 

So  water  and  Spirit,  united  organically  by  the  mighty' 
power  of  Him  by  whom  it  was  ordained,  constitutes  bap- 
tism. "Except  a  man  be  born  of  water,  and  of  the 
Spirit,  he  cannot  enter  into  the  kingdom  of  God."* 

This  sacrament,  as  thus  constituted,  looks  symbolically 
always  to  the  beginning  of  the  Christian  life  under  a  posi- 
tive form,  just  as  the  Holy  Supper,  in  the  same  way,  looks 
to  -the  increase  and  expansion  of  this  life.  ITor  can  we,  in 
view  of  the  facts  already  adverted  to,  imagine  that  the 
grace  itself  falls  below  the  symbol;  and,  the  two  being 
really  united,  we  can  conclude  no  otherwise  than  that 
baptism  actually  gives  what  it  represents.  Just  as  the 
sun  symbolizes  and  gives  light,  so  does  baptism  symbolize 
and  give  grace. f  It  not  only  imparts  remission  of  sin,  breaks 
the  power  of  original  depravity,  but  also  gives  a  positive 
spiritual  life,  which  relates  the  child  really  to  the  atone- 
ment of  Jesus  Christ,  and  through  this  to  the  quiescent, 
justifying  will  of  God,  to  be  exerted  in  an  active  way,  in 
its  case,  at  a  more  advanced  stage  of  its  maturity.  "  Know 
ye  not,"  says  the  apostle,  "that  so  many  of  us  as  were 
baptized  into  Jesus  Christ  were  baptized  into  His  death? 
Therefore" — because  we  have  been  baptized — "we  are 
buried  with  Him  bi/  baptism  into  death,"  ie.  into  the  death 
of  sin,  "  that,  like  as  Christ  was  raised  up  from  the  dead 
by  the  glory  of  the  Father,  even  so  we  should  walk  in 
newness  of  life."|     This  is  apparent  also  from  the  great 


*  St.  John  iii.  5.     Compare  1  Cor.  vi.  11;  Ezek.  xxxvi.  25-27.     Ques.  73. 

f  "  God  really,  that  is,  truly  and  efficaciously,  gives  us  whatever  he  there  sacra- 
mentalhj  shadows  forth,  and  therefore  we  annex  to  the  signs  the  true  pos- 
session and  fruition  of  that  thing  which  is  thus  offered  us." — GalUcan  Con- 
fession, Art.  37,  p.  338. 

"^  But  dost  thou  ascribe  to  the  water  nothing  more  than  that  it  is  a  symbol 
of  the  washing  away  of  sin?  I  believe  that  it  is  a  symbol  in  which,  at  the 
same  time,  there  is  reality  contained.  For  God  deceiveth  us  not  when  lie  pro- 
mises us  His  gifts." — Geneva  Catechism. 

X  Rom.  vi.  3,  4.  Olshausen  here  remarks,  "Riickert's  observation  ad  loc. 
is  quite  just ;  that  the  apostle  is  not  saying  here  what  Christians  have  done 
at  their  baptism,  but  what  has  been  done  to  them  in  baptism." 

459 


THE   EDUCATIONAL    SYSTEM    OF   RELIGION 

eommission  which  Christ  gave  to  the  apostles:  —  "All 
power  is  given  unto  me  in  heaven  and  in  earth,"  said 
Christ:  "Go  ye,  therefore,  and  teach"  {fxady^Tsuaare,  i.e.  dis- 
ciple) "  all  nations,  baptizing  them  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost;  teaching" 
{didaaxopT£(;,  i.e.  educating)  "  them  to  observe  all  things 
whatsoever  I  have  commanded  you:  and  lo,  I  am  with 
you  alway,  even  unto  the  end  of  the  world."*  In  the 
divine  order,  as  here  prescribed,  the  making  of  disciples 
by  baptism  is  the  first  thing ;  then  follows  the  duty  of  nur- 
turing, teaching,  educating.  Baptism  is  also  called  the 
"washing  of  water  by  the  word,"t  the  "washing  of  re- 
generation,"! a  "putting  on  of  Christ;"§  it  is  also  said  to 
be  saving.]]  This  regenerating  grace  given  to  children  in 
baptism,  is  clearly  recognized  in  the  Palatinate  Liturgy, 
which  grew  up  side  by  side  with  the  Heidelberg  Cate- 
chism,  in  the    thanksgiving    prayer   which   immediately 

*  St.  Matt.  xxTiii.  18-20.  '^Ma-dTirevaare — paTTTi^ovreg,  discipuliz, — bap- 
tizing. The  verb  /la-drjTEVEiv  signifies  to  make  disciples ;  it  includes  baptism  and 
teaching." — BengeVs  Gnomon.  "  It  is  manifest  that  some  persons  have  here  quite 
misunderstood  the  passage  by  their  understanding  the  /xa^T/Tcvaare  as  what 
should  precede  baptism,  just  as  if  the  meaning  of  the  words  had  been,  'first  in- 
struct, then  baptize  them.'  Even  the  grammatical  construction  does  not  warrant 
such  a  mode  of  statement ;  for  the  two  participles  /JaTrn^oi^ref  and  dcSaaKovrtg 
are  precisely  what  constitute  the  fiadrjTevecv.  But,  again,  that  view  is  con- 
tradicted by  the  apostolic  practice,  according  to  which  instruction  never  pre- 
ceded baptism." — Olshausen's  Commentaries.  This  also  is  the  interpretation 
of  Lange:  "  Make  all  nations  into  disciples!  And  how  is  this  to  be  accom- 
plished ?  First  by  baptizing  all  who  are  to  be  taught  in  infancy, — and  then 
by  teaching  the  same."  To  insist  upon  fia^^^Tevaare  as  involving  a  process 
of  instruction  preceding  baptism,  similar  to  that  indicated  in  didaaKovrei  as 
following  baptism,  would  at  once  exclude  all  children  from  this  sacrament, 
and  establish  in  full  the  baptistic  theory,  which  would  break  with  the  whole 
practice  of  the  Apostolic  Church,  as  well  as  confuse  the  order  of  plain  lan- 
guage. Ma'&T/TevaaTE  refers  rather  to  the  nature  of  the  children,  being  in  the 
covenant  by  birth  from  pious  parents,  who  on  this  account  are  open  to  the 
higher  grace  of  baptism,  and  are,  therefore,  by  the  faith  of  parents,  through 
this  holy  ordinance,  to  be  dedicated  to  God,  and  thus  made  disciples,  to  be 
subsequently  trained  in  the  mysteries  of  grace  which  they  hereby  come  to 


t  Eph.  V.  25,  26.         X  Titus  iii.  5.         §  Gal.  iii.  27.        ||  1  Pet.  ui.  21. 

m 


UNDERLYING   THE   HEIDELBERG   CATECHISM. 

follows  the  baptismal  transaction: — "Almighty,  merciful 
God  and  Father,  we  render  Thee  praise  and  thanks,  that, 
through  the  blood  of  Thy  beloved  Son  Jesus  Christ,  Thou 
hast  forgiven  us  and  our  children  all  our  sins,  and  through 
Thy  Holy  Spirit  hast  received  us  as  members  of  Thine 
only  begotten  Son,  and  thus  also  as  Thy  children,  and 
hast  sealed  and  confirmed  all  this  by  Holy  Baptism,"  &c.* 
Thus  the  child  comes  to  sustain,  in  Holy  Baptism,  an 
inward,  mysterious,  and  vital  relation  to  Jesus  Christ,  who 
is  the  fountain  of  all  grace  and  salvation. 

In  the  same  way  has  baptism  the  effect  also  of  relating 
the  child  to  the  Church.  This  does  not  mean,  of  course, 
the  external  and  nominal  Church  only,  as  some  take  plea- 
sure in  thinking.  Here  again  is  found  the  old  dualistic 
heres}^,  which  if  pushed  to  its  legitimate  consequences 
would  not  only  result  in  two  Churches,  but  also  two  Christs. 
Just  as  the  two  natures  in  Christ  are  united  organically, 
without  mixture,  in  one  life,  so  the  two  aspects  of  the 
Church,  as  His  body,  the  visible  and  the  invisible,  are  but  the 
different  sides  of  a  common  organic  whole,  in  which  the 
sacraments  stand  immediately,  and  whose  vital  powers  they 
take  up,  represent,  and  impart.  The  child,  therefore,  by 
baptism,  is  related,  in  a  living  way,  to  the  one  mystical 
body  of  Christ,  so  as  to  receive  not  only  through,  but  also 
from,  it,  as  a  divine  soil,  the  grace  by  which  it  grows,  more 
and  more,  into  Christ's  image. f  Thus  the  covenanted 
child  is  born  in  the  Christian  Church,  from  the  life  of 
Christ,  through  the  operations  of  the  Spirit,  just  as  Christ 
Himself  was  born  of  the   seed  of  Abraham,    under  the 

*  Dr.  Daniel's  Codex  Litm-gicus,  p.  127. 

I  In  regard  to  this  Church  relation  of  the  catechumen  the  Heidelberg  Cate- 
chism is  clear  and  emphatic.  To  the  question,  "What  dost  thou  believe 
concerning  the  Holy  Catholic  Church?"  the  catechumen  is  taught  to  answer: 
"I  believe  that,  out  of  the  whole  human  race  from  the  beginning  to  the  end 
of  the  world,  the  Son  of  God,  by  His  Spirit  and  word,  gathers,  defends,  and 
preserves  for  Himself,  unto  everlasting  life,  a  chosen  communion  in  the  unity  of 
the  true  faith ;  and  that  /  am,  and  forever  shall  remain,  a  living  member  of  the 
same."    Ques.  54.     English  Church,  26th  Article. 

461 


THE   EDUCATIONAL   SYSTEM   OF   KELIGION 

Holy  Ghost,  in  tlie  Jewish  Church,*  in  which  that  seed 
was  embodied  and  carried  forward  historically  from  age 
to  age. 

This  idea  is  forcibly  represented  by  the  figures  oi  planting 
and  grafting.  Indeed,  the  whole  world  of  growth  becomes 
a  grand  parable,  in  this  view,  pointing  to  this  growing  rela- 
tion of  the  child  to  the  kingdom  of  grace.  "For,"  says 
the  apostle,  "if  we  have  been  j^lctnted  together  in  the  like- 
ness of  His  death,  we  shall  be  also  in  the  likeness  of  His 
resurrection."f  The  Church  is  pervaded  both  by  the  dying 
and  rising  life  of  Christ,  and  hence  the  child,  planted  into  it, 
receives  the  benefits  of  both.  Just  as  the  old  seed  planted 
in  the  earth  dies,  will  the  new  seed  begin  to  live.  So  in 
baptism  begins  the  death  of  the  old  nature  of  sin,  and  the 
new  life  of  grace.  Hence  also,  meeting  the  idea  fairly,  the 
Church  is  called  a  garden,  a  vineyard,  a  field,  a  mother,  indi- 
cating the  source  of  our  new  birth  and  growth  from  Christ 
in  His  Church.  The  beginning  of  this  spiritual  life  in  the 
Church  is  always  in  a  small  and  hidden  way,  as  the  mus- 
tard-seed, "which  indeed  is  the  least  of  all  seeds,"|  as  the 
leaven  "which  a  woman  took  and  hid  in  meal,"§  as  the 
"new-born  babe,"l|  which  is  incapable  of  nourishing  itself, 
but  which  must  receive  its  nourishment  from  the  mother, 
and  that  of  the  most  delicate  kind. 

As  the  child  cannot,  in  view  of  the  organic  relation  of 
the  Church  to  Christ,  be  in  the  latter  without  being  at  the 
same  time  in  the  former,  so  neither,  for  a  similar  reason, 
can  we  conceive  of  the  child  as  being  in  the  Church  with- 
out possessing  also  the  Holy  Ghost.  Where  Christ  and  the 
Church  are,  there  is  the  Holy  Spirit.  "Repent  and  be  bap- 
tized," says  the  apostle,  "in  the  name  of  Jesus  Christ,  for 
the  remission  of  sins,  and  ye  shall  receive  the  Holy  Ghost.'" 
This  language  cannot  be  construed  as  limiting  itself  to 
adults,  for  in  the  following  verse  it  is  added,  '■Hhe  promise  is 


*  St.  John  iv.  22.  f  Rom.  vi.  5.  J  St.  Matt.  xiii.  31,  32. 

§  St.  Matt.  xiii.  33  |1  1  Cor.  iii.  1. 

462 


UNDERLYING    THE   HEIDELBERG   CATECHISM. 

unto  you  and  your  children."*  Hence  baptism  is  not  only  a 
"washing  of  regeneration,"  but  also  a  ^^  renewing  of  the  Holy 
Ghost." f  The  Heidelberg  Catechism  recognizes  the  pos- 
session of  the  Holy  Ghost  by  the  catechumen,  in  express 
terms  ;|  and  the  formula  of  baptism,  specifying  the  three 
persons  in  the  Trinity,  Father,  Son,  and  Holy  Ghost,  indi- 
cates no  less  clearly  the  threefold  relationship  which  bap- 
tism gives  its  subjects. 

The  grace,  then,  which  the  covenanted  child  receives  in 
the  sacrament  of  Holy  Baptism,  is  that  which  gives  it  a 
living  relation  to  Christ,  the  Church,  and  the  Holy  Ghost. 

The  character  of  these  several  relations  will  be  seen  still 
more  clearly  by  considering,  in  a  more  definite  way,  the  re- 
lation which  this  baptismal  grace  holds  to  the  nature  of  the 
child  itself  subjectively.  "Wliat  is  the  principle  on  which 
to  determine,  as  far  as  maybe,  this  relation  inwardly  to  the 
child?  We  can  conceive  of  none  better  for  this  purpose 
than  the  person  of  Christ  itself.  This  is  the  pattern  in  the 
mount.  There  is  plainly  an  inward  parallelism  between 
the  mystery  of  the  incarnation  on  the  one  hand,  and  that 
of  regeneration  on  the  other.  These  two  suj^ernatural 
facts  can  never  be  abstractly  sundered.  The  last  is  derived 
from  the  first,  not  mechanically,  but  in  a  truly  vital  way ; 
and  although  regeneration  holds  in  a  lower  sphere  and  is 
altogether  secondar}-,  it  still  bears  in  it  the  supernatural 
forces  of  the  incarnation.  The  last  is  not  the  shadow 
simply  of  the  first, — it  is  rather  the  first  itself  projected  in 
our  personal  human  nature.  In  the  bosom  of  this  great 
fact  the  Christian  life  has  its  origin.  Here  lies  its  normal 
type,  and  hence  arises  the  law  according  to  which,  from  its 

*  Acts  ii.  38,  39.  f  Titus  iii.  5. 

J  "TrAa<  dost  thou  believe  concerning  the  Holy  Ghost?"      Answer:    "First, 

that  He  is  coeternal  God  with  the  Father  and  the  Son:  Secondly,  that  He  is 

also  given  unto  me,  makes  me  by  a  true  faith  partaker  of  Christ  and  all  His 

benefits,  comforts  me,  and  shall  abide  with  me  forever." — Ques.  53.     And  in 

the  76th  Question  the  catechumens  are  taught  to  say,  We  "become  more  and 

more  united  to  His  sacred  body  by  the  Holy  Ghost,  who  dwells  both  in  Christ 

and  in  us." 

463 


THE   EDUCATIONAL   SYSTEM    OF   RELIGION 

earliest  beginnings  to  its  most  matured  state,  it  is  ruled 
and  governed. 

This  relation  of  baptismal  grace  to  the  cliild  subjectively 
is  neither  Ebionitic  nor  Gnostic;  for,  the  one  regarding  the 
divinity  of  Christ  as  a  myth,  and  the  other  His  humanity 
as  a  deception,  both  will  deny  of  course,  on  the  same  prin- 
ciple, the  presence  of  such  grace  in  the  child  altogether, 
and  consequently  are  saved  the  trouble  of  determining  its 
relations.  iTeither  can  the  Eutychian  blending  or  mixing 
of  this  grace  with  the  nature  of  the  child  exhibit  the  true 
form  of  this  mystery.  Here  is  seen  the  fallacy  of  the  jus- 
titia  infasa  doctrine,  by  which  the  child  is  supposed  to  be 
mechanically  penetrated  with  grace,  in  such  a  way  as  not 
only  to  break  the  force  of  original  depravity,  but  to  destroy 
it  altogether  and  make  the  child  holy  in  nature.  Baptism 
eifects  no  such  transubstantiation  of  the  nature  of  the  child 
into  that  of  grace.  The  Nestorian  view,  which  holds  grace 
and  nature  entirely  asunder,  must  be  regarded,  in  like  man- 
ner, as  false  in  reference  to  the  Christian  child  as  it  is  in 
regard  to  the  child  Christ. 

In  the  child  Christ,  as  already  seen,  the  relation  is  real 
and  organic.  The  union  deeply  conditions  both  natures, 
but  destroj's  the  essential  peculiarities  of  neither.  His 
whole  personality  was  the  result,  under  the  Holy  Ghost,  of 
this  early,  inward,  living,  and  fundamental  union.  Even 
thus  in  the  case  of  the  Christian  child.  Its  baptismal  grace 
is  neither  sundered  from  nor  identified  with  its  own  nature, 
but  mysteriously  united  with  it  on  the  principle  of  life, 
under  the  same  Holy  Ghost,  so  that  both,  though  distinct 
in  nature,  are  yet  really  and  truly  one.  Thus  the  grace  of 
baptism  is  not  infused  into  it  immediately  and  generally, 
but  is  in  its  fulness  rather  turned  over  upon  the  central 
infantile  life  of  the  child  organically,  from  which  it  may 
grow  up  a  substantial  Christian. 

If  it  be  objected  here  that  this  implies  and  requires  a 
self-conscious  condition  on  the  part  of  the  child,  the  objec- 
tion is  met  by  another  parallelism,  that,  namely,  which 

464 


UNDERLYING    THE    HEIDELBERG   CATECHISM. 

holds  between  tlie  first  and  second  Adam  in  their  rehition 
to  the  race,  and  the  mode  by  which  their  lives,  respectively, 
are  communicated  to  man.  "As  in  Adam  all  die,  so  in 
Christ  shall  all  be  made  alive."*  Wherever  this  analogy 
is  contemplated  in  the  Scriptures,  it  is  set  forth  as  complete 
at  every  point.  N"ay,  the  relation  of  Christ  to  the  race  is 
regarded  as  even  more  deep  and  real  than  that  of  Adam, 
for  where  sin  abounded  throu2:h  the  first,  there  hath  erracc 
much  more  abounded  through  the  second. f  It  required 
no  self-conscious  condition  on  the  part  of  the  child,  much 
less  an  intelligent  volition,  to  connect  it  really  with  the 
corrupt  life  of  the  first  Adam.  This  depravity  has  not 
passed  directly  or  mechanically,  but  organically  and 
throngh  others,  the  race,  the  family,  and  is  in  eveiy  case 
strictly  an  unconscious  inheritance.  We  can  conceive  of 
no  moment,  in  the  beii%  of  the  child,  at  which  this  de- 
pravity was  not  present.  Strict  analogy  now  requires  that 
we  regard  Christianity,  as  it  arises  in  the  incarnation, 
which  is  the  organic  assumption  of  the  Headship  of  the 
race,  as  in  no  substantial  respect  inferior  to  the  system  of 
nature  now  described.  Why  should  not  the  child,  in  these 
circumstances,  begin  life  as  well  under  the  law  of  heredi- 
tary advantage  as  of  hereditary  damage  ?  To  allow  that 
grace  from  Christ  could  not  reach  oiir  nature  at  as  early  a 
point  as  depravity  from  Adam,  and  in  as  real  a  way,  would 
not  only  break  the  analogy,  but  also  argue  an  inferiority  in 
the  redemption  itself,  wdiich  true  faith  can  never  concede. 
Redemption,  in  the  nature  of  the  case,  must  be  commen- 
surate, in  its  own  constitution,  with  the  foil;  and  therefore 

*1  Cor.  XV.  22.  "//e  is  the  fountain  of  the  whole  Christian  s.alvation 
(Question  18),  having  in  Himself  all  the  qualifications  that  are  needed  to  con- 
stitute a  perfect  medium  of  reconciliation  between  the  human  nature  and  the 
divine  (Questions  12-17) ;  being  in  His  own  person  in  fact  the  fullest  conjunc- 
tion of  both  ;  so  that  '  the  same  human  nature  which  hath  sinned'  is  brought 
to  make  a  full  satisfaction  for  sin,  and  to  become  thus  at  the  same  time  the 
righteousness  of  God,  in  Him  as  the  second  Adam." — Xevin  on  the  Catechism, 
p.  134. 

t  Rom.  V.  12-21. 

465 


THE   EDUCATIONAL   SYSTEM   OF   RELIGION 

it  cannot  allow  any  fraction  of  time,  or  any  part  of  exist- 
ence, left  wholly  in  this  way  at  the  mercy  of  the  evil  life 
from  Adam,  with  a  view  to  have  it  escape  from  it  magically 
at  some  future  period.  Just  as  divinity  stood  related  to 
the  human  nature  of  Christ,  by  the  operation  of  the  Holy 
Ghost,  in  His  unconscious  childhood,  so  are  we  to  suppose 
that,  through  the  covenant,  comprehending  Holy  Baptism, 
His  rio-hteousness  is  related  to  the  unconscious  child. 
"Wliy  should  this  be  thought  more  impossible  than  the 
union  of  soul  and  body  in  the  child ;  or  the  sign  and  thing 
signified  in  the  sacraments  objectively;  or  than  the  com- 
munication of  prophetic  dreams  when  all  the  voluntary 
faculties  are  suspended  ;  or  than  it  is  possible  for  any,  old 
or  young,  to  be  Christian  at  all  while  sleeping  ?*  Although 
the  moral  faculties  of  the  child  are  not  active  consciously, 
it  nevertheless  involves  them  all,mnd  is,  on  this  account,  a 
moral  being.  These,  in  the  case  of  the  covenanted  child, 
are  all  vitally  united  to  the  regenerating  grace  which -we 
have  already  seen  it  to  possess.  To  require  personal  faith 
under  an  active  form,  on  the  part  of  the  child,  as  a  pre- 
ceding condition  of  Baptism,  would  also  be  to  go  beyond 
the  analogy,  by  demanding  more  in  the  latter  case,  to 
secure  the  end,  than  was  needed  in  the  former.  Besides, 
it  would  clearly  involve  the  error  of  Arminius,  by  imply- 
ing that  activity  in  the  way  of  reaching  salvation  must  first 
arise  in  us,  rather  than  in  God  to  us.  To  say  that  a  self- 
conscious  faith,  personal  with  the  child,  is  essential  as  a 
condition  of  baptism,  is  to  say  also  that  it  is  essential  to 
salvation,  and  thus  exclude  the  child  from  the  last  as  well 

*  This  is  the  reason  why  the  Fathers  generally  laid  such  weighty  stress  upon 
the  childhood  and  youth  of  Jesus.  Hear  the  words  of  one  of  them:  "He 
(Christ)  came  sanctifying  every  age  by  its  relation  to  Himself:  all,  who  by  Him 
are  re-born  to  God :  infants,  and  little  ones,  and  children,  and  youths,  and 
elders.  So  He  came  in  every  age ;  and  to  infants  was  made  an  infant, 
sanctifying  infants  ;  among  little  children,  a  little  child,  sanctifying  those  of 
this  age,  and  made  also  to  them  an  example  of  piety,  and  righteousness,  and 
subjection  ;  among  young  men,  a  young  man,  becoming  an  example  to  young 
men,  and  sanctifying  them  to  the  Lord." — Irenceus. 
d66 


UNDERLYING   THE    HEIDELBERG    CATECHISM. 

as  from  tlie  first.  As  the  child  by  baptism  is  placed  in  an 
organic  relation  with  Christ,  the  Church,  and  the  Holy 
Ghost,  the  germ  of  faith  must  be  regarded  as  already  given 
herewith.  In  any  case,  and  at  any  age,  faith  is  a  gift  of  God ; 
and  as  such,  why  should  it  not  be  imparted  by  baptism  as 
well,  to  say  the  least,  as  by  any  other  means  ?  and  Avhy  not 
to  the  child  as  well  as  to  the  adult  ?  Yea,  why  not  even  more 
readily  to  the  child,  since,  as  a  child,  it  is  less  resistant, 
without  wilfulness,  and  more  passive  ?  Thus  God  first  turns 
to  us,  imparting  all  these  gifts,  in  the  case  of  childhood,  un- 
consciously, and  then,  as  these  grow  with  our  growth,  we 
turn  to  God.  The  activity  from  God  to  us  is  regeneration, 
that  resulting  from  this  in  us  to  God  is  conversion. 

But  active  personal  faith,  in  the  sense  in  which  this  is 
necessary  as  a  condition,  is  not  wanting.  The  child  in  its 
constitution  and  covenant  relations  no  more  really  repre- 
sents the  parents  than  the  parents  represent  it.  The  re- 
lation of  the  parent  to  the  child  is,  in  a  true  sense,  a 
vicarious  relation.  The  child  no  less  spiritually  than 
physically  exists  in  the  parent,  so  that  the  faith  of  the  pa- 
rent, and  the  act  of  consecration  to  God  in  Holy  Baptism, 
arising  out  of  this  faith,  are,  in  a  true  sense,  the  faith  and 
act  of  the  child  itself.  This  is  the  force  of  organic  repre- 
sentation everywhere.  Thus  Adam  sinned  and  loe  die  ; 
thus  Christ  died  and  we  live.  If  the  wicked  acts  of  parents 
have  real  force  for  the  children,  why  not  also  those  that  are 
good?  Besides,  the  child  when  baptized  is  represented 
also  by  the  faith  of  all  others  who,  like  the  parents,  stand  in 
the  covenant  and  form  the  communion  of  saints.*  In  this 
way,  just  as  the  effect  of  Adam's  transgression  enters  the 
child  through  the  family,  so  also  does  the  result  of  Christ's 

*  "The  faith  of  the  Church,  which  consecrates  infants  to  God  in  the  spirit 
of  love,  takes  the  phice  of  their  own  faith ;  and  albeit  they  possess  as  yet  no 
faith  of  their  own,  yet  there  is  nothing  in  their  thoughts  to  hinder  the  divine 
eflBcacy." — Auf/ustin. 

The  sense  of  this,  as  rendered  hj  Neander,  is  as  follows:  "that  as  the 
child,  ere  its  corporeal  and  independent  existence  was  fully  developed,  waa 

467 


THE   EDUCATIONAL   SYSTEM    OF   RELIGION 

obedience  pass  to  it  through  the  family  in  covenant 
relation  to  Him.  "If  my  sin  cometh  from  another,"  says 
St.  Bernard,  "  why  should  not  my  righteousness  he  granted 
me  in  the  same  manner  ?"* 

Of  course,  the  grace  which  is  thus  imparted  cannot  be 
regarded  as  completing  the  Christian  character,  any  more 
than  the  depravity  which  the  child  bears  in  it  completes, 
in  the  full  sense,  its  wicked  nature.  Both  are  only  ger- 
minally  complete.  They  are  the  respective  fountains  from 
which  flow  the  streams  of  sweet  and  bitter  waters.  De- 
pravity itself  is  not  condemning;  it  becomes  condemning 
only  when  it  becomes  freely  and  intelligently  endorsed  and 
acted  out.  So  grace,  inherited  in  infancy,  is  itself  not 
justifying,  but  becomes  so  also  only  when  it  is  consciously 
chosen  and  actively  accepted.  Still,  as  original  sin  looks 
necessarily  to  actual,  the  child  may  indeed,  in  a  certain 
sense,  be  regarded  as  condemned  already.  So,  also,  as 
covenant  grace  looks  to  actual  good  works,  in  the  evan- 
gelical sense,  the  child  may,  in  like  manner,  be  looked 
upon  as  justified  already.  The  ground,  in  both  cases,  is 
the  law  which  connects  the  unconscious  germ  with  its 
consciously  developed  state,  but  not  this  developed  state 
of  the  germ  itself,  as  a  fact.  "When  the  child,  therefore, 
becomes  actually  justified,  it  is  not  by  any  other  grace  than 
that  which  it  already  possesses,  but  this  same  grace  intelli- 
gently endorsed  and  voluntarily  made  its  own,  just  as  the 
child  becomes  actually  condemned  by  the  power  of  its 
depravity  assuming  the  fonu  of  actual  transgression  and 
thus  involving  the  sense  of  personal  guilt. 

Now,  from  this  condition  of  the  covenanted  child,  which 
is  brought  about  by  the  law  of  Christ's  own  mysterious  be- 
ing, and  which  is  therefore  in  strict  harmony  with  His  own 

supported  by  the  vital  forces  of  nature  in  its  bodily  mother,  so,  ere  it  came 
to  the  independent  development  of  its  spiritual  being  in  its  own  conscious- 
ness, it  is  supported  by  the  heightened  vital  forces  of  that  spiritual  mother, 
the  Church." — Church  History,  vol.  iv.  p.  435. 
*  De  Erroribus  Abselardi. 
168 


UNDERLYING   THE   HEIDELBERG    CATECHISM. 

experience,  botli  as  it  regards  the  union  between  it  and  the 
parent,  it  and  Clirist,  it  and  the  Church,  it  and  the  Iloly 
Ghost,  it  and  tlie  baptismal  grace  which  the  child  em- 
bodies, we  are  led  to  the  no  less  interesting  and  substantial 
subject  of  Christian  Nurture.  From  this  point  of  view  the 
subject  opens,  not  in  a  strained  and  arbitraiy,  but  in  a  per- 
fectly free  and  natural  way.  The  nurture  of  the  child, 
naturally,  begins,  not  before  but  after  its  birth, — not  with  a 
nature  w^hicli  it  does  not  possess,  but  with  faculties  which, 
however  undeveloped,  it  yet  really  enshrines.  The  same 
must  be  true  spiritually.  Here  is  a  real  Chrisiian  child, 
possessed  of  a  spiritudl  life,  planted  in  the  Church  as  a 
divine  soil,  and  through  this  related  inwardly  and  germi- 
nally  to  Christ  and  the  Holy  Ghost.  Stier  says:  "If  the 
Evangelical  Church  would  begin  diligently  to  point  the 
baptized  to  the  privileges  and  obligations  of  their  baptism, 
and  to  take  all  pains  with  the  fundamental  religious  edu- 
cation of  those  who  are  growing  up ;  if  institutions  were  to 
be  established  which  should  seek  and  strive  to  save  those 
who  are  grovelling  in  sin  and  ignorance ;  then  the  original 
stamp  (of  Christian  character  from  baptism)  would  shine 
out  again  distinctively  in  many  who  hardly  exhibit  it  at  all ; 
then  would  it  appear,  far  beyond  expectation,  how  much 
of  the  germ  of  regeneration  is  still  present  among  the 
people,  derived  from  their  baptism,  and  only  waiting  for 
discipline  and  nurture.  This  would  be  infinitely  better 
and  more  correct  than  to  blind  ourselves,  on  account  of 
general  and  flagrant  perversion,  to  the  actual  grace  of  the 
Divine  Institute."  From  this  point,  like  the  seed  in  the 
garden,  it  is  expected  to  grow,  not  into,  but  in,  grace,  and  in 
the  knowledge  of  Jesus  Christ.*  Here  the  christological 
law  of  Christ's  being  is  no  less  the  ground-fact  and  mould- 
ing power  than  in  the  spheres  already  indicated.  Thus  the 
child  Jesus  increased  in  wisdom  and  stature,  and  in  favor  with 
God  and  man.i[     The  covenanted  child,  in  its  advancement, 


*  2  Peter  iii.  18.  f  St.  Luke  ii.  40,  52. 

469 


THE   EDUCATIONAL   SYSTEM    OF   RELIGION 

is  not  wholly  at  the  mercy  of  the  natural  laws  of  growth, 
either  physically  or  intellectually,  but  these  laws  are  them- 
selves permeated  and  conditioned  by  those  of  grace,  which 
are  deeper  and  stronger,  and  which,  if  the  proper  outward 
conditions  are  supplied,  will  always  secure  an  inward  and 
symmetrical  growth  in  grace,  as  the  body  grows  in  size 
and  the  mind  in  intellectual  power.  In  the  absence  of  this 
grace  there  may  indeed  still  be  ground  for  nurture,  but  not 
Christian  nurture,  and  for  education,  but  not  for  Educational 
JRcligion,  as  these  can  only  start  in  the  religious  nature^  under 
a  positive  form,  whose  powers  they  are  designed  to  nurture 
and  educate. 

Our  moral  nature,  manifestly,  is  no  more  the  entire  work 
of  the  will  than  is  our  physical  or  mental.  We  may  debase 
it, — ^we  may  ennoble  it ;  but  we  cannot  create  it ;  nor  is  it 
developed  purely  by  the  conscious  activity  of  our  moral 
faculties.  It  involves  original  organic  activities  which 
necessitate  progress  even  in  the  absence  of  mental  con- 
sciousness and  w^hen  the  will  is  entirely  quiescent.  Cases 
are  not  rare  where  persons  are  inwardly  advanced  men- 
tally and  morally  beyond  any  knowledge  acquired  by  the 
force  of  mere  will.  We  never  wake  in  the  morning  at 
precisely  the  same  point,  either  as  it  regards  mental  or 
moral  being,  or  any  of  the  laws  or  facts  which  these  com- 
prehend, where  our  intellectual  or  voluntary  faculties  were 
suspended  by  sleep  on  the  previous  evening.  Our  experi- 
ence tells  us  that  we  are  farther  on, — that,  however  difficult 
to  explain  how,  we  have  advanced.  Nor  does  our  sj)iritual 
nature  form  an  exception  to  these  facts,  of  which  all  have 
some  experience  more  or  less  clear.  Organic  life,  involving 
action,  energy,  whether  we  wake  or  sleep,  preceding  the 
will,  forming  its  basis,  and  really  independent  of  it,  per- 
vades every  part  of  our  being,  and  is  equally  operative  at 
every  age.  But  especially  energetic  is  this  life  when, 
in  addition  to  its  own  force,  it  enshrines  the  grace  of 
Jesus  Christ.     "He  giveth  His  beloved" — not  "sleep,"  as 

470 


I 
UNDERLYING    THE   HEIDELBERG    CATECHISM. 

rendered  in  tlie  English  Bible,  but — sleeping,'^'  i.e.  com- 
municates His  gifts  to  His  people  while  the  active  facul- 
ties are  suspended  by  sleep.  Wow,  this  is  the  nature  of 
the  covenanted  child  no  less  than  the  adult  or  sire.  In 
its  after-consciousness  it  finds  a  progress  which  it  cannot 
trace  to  its  source,  a  progress  which  it  had  no  intelligent 
mental,  moral,  or  spiritual  agency  in  accomplishing,  which 
took  place  without  its  concurrence, — the  result,  therefore, 
purely  of  grace,  given  and  governed  according  to  the  wis- 
dom and  good  pleasure  of  God.  In  other  words,  the 
spiritual  man  does  not  create  itself,  any  more  than  the 
mental  and  moral  part  of  our  nature  does  this,  but  is  created 
by  the  mysterious  agency  of  the  Holy  Ghost,  without  any 
aid  from  us,  we  "being  dead  in  trespasses  and  in  sins."f 

The  Apostle  St.  Paul  meets  the  subject  at  this  point  with 
the  most  vigorous  language.  He  takes  for  granted  the 
presence  of  grace  received  in  baptism  at  a  previous  period, 
and  makes  this  the  ground  of  an  earnest  exhortation  in 
reference  to  its  subsequent  development  under  Christian 
nurture.  "Knowing  this,"  he  says,  " that  our  old  man  ?'s 
crucified  with  Him,  that  the  body  of  sin  might  be  destroyed, 
that  henceforth  we  should  not  serve  sin.  For  he  that  is  dead 
is  freed  from  sin.  Now,  if  we  be  dead  with  Christ,  we  be- 
lieve that  we  shall  also  lice  with  Him  :  knowing  that  Christ 
being  raised  from  the  dead  dicth  no  more,  death  hath  no 
more  dominion  over  Him.  For  in  that  He  died,  He  died 
unto  sin  once  ;  but  in  that  He  liveih,  He  liveth  unto  God. 
Likewise  reckon  ye  also  yourselves  to  be  dead  indeed  unto  sin,  but 
alive  unto  God  through  Jesus  Christ  our  Lord.     Let  not  sin 


*  Ps.  cxxvii.  2.  In  the  German  translation  this  is  rendered  correctly:  "Es 
ist  nnsanft,  dasz  ihr  friihe  aufstehet,  und  hernach  lange  sitzet,  u.  esset  euer 
Brodt  mit  Sorgen  ;   denn  ^eineii  Freundcn  gicht  Er  es  nchlafend." 

■f  It  was  by  facts  like  these,  brought  up  fi-om  the  deeper  experience  of  our 
nature  and  presented  forcibly  by  St.  Augustine,  who  was  both  theologian, 
philosopher,  and  logician,  that  the  errors  of  Pelagius  were  driven  from  the 
field  in  the  fifth  century ;  and  no  less  powerfully  did  they  repel  the  same 
heresy,  somewhat  modified  as  to  form  by  Arminius,  in  the  sixteenth. 

471 


THE   EDUCATIONAL    SYSTEM    OF   RELIGION 

therefore  reign  in  your  mortal  body,  that  ye  should  obey  it 
in  the  lusts  thereof.  l^Teither  yield  ye  your  members  as 
instruments  of  unrighteousness  unto  sin;  but  yield  your- 
selves unto  God,  as  those  thai  are  alive  from  the  dead,  and 
your  members  as  instruments  of  righteousness  unto  God ; 
for  sin  shall  not  have  dominion  over  you  ;  for  ye  are  not 
under  the  law,  but  under  grace.' ''^- 

Moreover,  Christian  nurture  not  only  starts  in  the 
organic  relation  of  regenerating  grace  to  the  inward  con- 
stitution of  the  child,  but  involves  also  in  its  own  nature, 
as  a  system  of  education,  a  like  union  of  intellectual 
and  Christian  elements.  It  is  a  system  of  training  not 
heathen,  not  natural  wholly,  but  natural  and  super- 
natural, which  is  plainly  indicated  by  the  respective 
spheres  in  which  it  arises  and  is  expected  to  operate. 

The  first  sphere  in  which  this  Christian  nurture  holds 
and  is  expected  to  exert  itself  in  the  case  of  the  child, 
with  a  view  to  develop  and  expand  its  spiritual  talent,  is  the 
family  as  already  described.  The  necessity  of  the  deeply 
organic  nature  already  seen  to  belong  to  the  Christian 
family  is  clearly  apparent  in  view  of  the  character  of  the 
work  which  here  enlists  its  energies.  A  work  is  here  to 
be  accomplished  in  the  child  which  precedes  its  conscious- 
ness, and  which  is  to  be  the  ground  and  form  of  that  con- 
sciousness when  it  dawns.  The  nurturing  forces,  in  the 
first  stage,  work  not  wilfull}^,  but  organically,  upon  the  child. 
Just  as  the  child  grows  physically,  mentally,  and  morally 
from  the  physical,  mental,  and  moral  which  lie  organically 
in  the  family  for  it,  so  does  it  also  grow  spiritually  from 
the  spiritual,  by  which,  in  the  same  way,  it  is  surrounded. 
In  addition  to  the  threefold  natural  relation,  now  indicated, 
which  the  parents  sustain  to  the  child,  they  sustain  to  it 
also  another  threefold  relation,  corresponding  both  with 
its  nature  and  theirs,  namely,  that  of  prophet,  priest,  and 
king.     This  is  the  force  of  their  anointing,  according  to 

*  Rom.  vi.  6-14. 
473 


UNDERLYING    THE    HEIDELBERG   CATECHISM. 

tlie  Heidelberg  Catecliism.*  "  The  character"  of  the 
parents,  in  this  view,  as  well  as  in  others,  "  is  a  stream,  a 
river,  flowing  down  upon  the  children  hour  by  hour."  Li 
the  covenant  familj-  the  children  see  reflected,  not  in  arbi- 
trary or  distorted  form,  but  according  to  vital  laws,  the 
true  constituent  elements  of  their  own  being;  and  the 
parents,  in  the  eyes  of  their  children,  may  see  their 
spiritual  as  well  as  natural  likeness.  Every  meeting  of 
this  kind  carries  in  it  for  the  child  a  nurturing  activity, 
which  serves  to  draw  out  and  unfold  by  the  parent  his 
image  as  it  lies  unconsciously  in  the  child.  The  constitu- 
tional piety  of  the  parent,  standing  itself  in  the  living  soil 
of  the  Church,  is  no  mere  autumn  flower  beautifully 
colored  but  destitute  of  fragrance.  It  forms  a  spiritual 
atmosphere,  laden  with  silent  nurturing  forces,  which 
penetrates  the  unconscious  nature  of  the  child  from  every 
point  and  quickens  and  moulds  its  inward  life.  The  mere 
separate  existence  of  the  child  from  the  mother  does  not 
indicate  that  its  organic  relation  is  broken,  but  rather  that 
this  same  organic  relation  is  now  only  broader  and  more 
free.  It  still  lives  from  the  parents  and  in  the  bosom  of 
parental  powers,  which  are  as  far  beyond  the  mere  volition 
of  the  father  and  mother  as  they  are  beyond  the  unconscious 
motions  of  the  child's  own  moral  nature. f     No  word,  or 

*  Question  32. 

f  "We  shall  find  that  there  is  a  law  of  connection,  after  birth,  under 
which  power  over  character  is  exerted  without  any  design  to  do  it.  For  a 
considerable  time  after  birth  the  child  has  no  capacity  of  will  and  choice 
developed,  and  therefore  is  not  a  subject  of  influence  in  the  common  sensQ# 
of  that  term.  He  is  not  as  yet  a  complete  individual;  he  has  only  powers 
and  capacities  that  prepare  him  to  be,  when  they  are  unfolded.  They  are  in 
him  only  as  wings  and  a  capacity  to  fly  are  in  the  egg.  Meantime,  he  is 
open  to  impressions  from  every  thing  he  sees.  His  character  is  forming  under 
a  principle,  not  of  choice,  but  of  nurture.  The  spirit  of  the  house  is 
breathed  into  his  nature  day  by  day.  The  anger  and  gentleness, — the  fret- 
fulness  and  patience, — the  appetites,  passions,  and  manners, — all  the  variant 
moods  of  feeling  exhibited  around  him,  pass  into  him  as  impressions,  and 
become  seeds  of  character  in  him;  not  because  the  parents  will,  but  because 
it  must  be  so,  whether  they  will  or  not." — BushnelVs  Christian  Nurture,  p.  100. 

2  K  473 


THE   EDUCATIONAL   SYSTEM    OF   RELIGION 

gesture,  or  expression  of  countenance,  on  the  part  of  tlie 
motlier  particularly,  is  lost  for  the  child  at  this  formative 
period  of  the  child's  life.  These  all  enter  into  and  con- 
stitute the  pabulum,  so  to  speak,  of  its  being,  and  energize 
the  inward  powers  which  are  darkly  struggling  towards  the 
light  of  full  Christian  consciousness: — 

"A  pebble  in  the  streamlet  scant 

Has  turn'd  the  course  of  many  a  river; 
A  dew-drop  on  the  infant  plant 
''  Has  warp'd  the  giant  oak  forever." 

As  the  child  advances  under  these  mysterious  forces, 
and  begins  consciously  to  open  its  eyes  upon  the  world,  it 
does  this  from  the  stand-point  of  a  Christian  character. 
Its  nurture  is  continued,  but,  of  course,  under  a  higher 
and  more  intellectual  form.  Here  the  parents  begin  to 
ieaeh,  in  the  strict  sense  of  this  word  as  following  baptism 
in  the  commission,  always,  however,  in  view  still  of  the 
inward  and  gracious  constitution  of  the  child.  Not  lo, 
here,  or  lo,  there,  is  Christ,  but  within  thee;  His  life  is 
formed  there  in  germ,  like  the  bud,  to  be  unfolded  into 
the  beautiful  flower,  the  full  self-conscious  hope  of  glory. 
With  the  Catechism  in  hand  the  parent  meets  the  child 
as  a  prophet,  at  the  family  altar  as  a  priest,  and  in  the 
exercise  of  family  authority,  symbolized  by  the  keys,  he 
meets  the  child  as  a  king,  to  lead  it  under  God  in  the  way 
in  which  it  ought  to  go.*  This  is  actively  carrying  out 
the  injunction,  "Ye  fathers,  provoke  not  your  children  to 
wrath,  but  bring  them  uj)  in  the  imrturc  and  admonition  of  the 
•LorcZ."t  All  this  is  foreshadowed  in  the  words  of  the 
Almighty  Himself  in  relation  to  Abraham,  with  whom 
He  had  made  the  covenant  which  comprehended  his  seed 
as  well  as  himself:  "I  know  him,  that  he  will  command 
his  children  and  his  household  after  him,  that  they  shall 
keep" — not  seeh,  as  though  they  had  not  yet  found  it,  or 
were  not  yet  in  it,  but  keep — "the  way  of  the  Lord,  to  do 

*  Prov.  xxii.  6.  f  Eph.  vl.  4. 

474 


UNDERLYING   THE   HEIDELBERG   CATECHISM. 

justice   and  judgment,   that  the   Lord  may  bring   upon 
Abraham 'that  wliich  lie  has  spoken  of  him."* 

The  second  sphere  of  Christian  nurture,  higher  and 
wider,  and  according  with  the  order  in  which  the  child 
came  to  possess  its  spiritual  nature,  is  the  Church  in  its 
own  true  and  proper  character.  Hence  the  Church  is 
called  the  Lamb's  Bride,  and  theC  hristian's  mother.  She 
is  the  mother  of  us  all.f  In  her  we  are  born  Christians;! 
and,  just  as  the  eagle  stirreth  up  her  nest,  fluttereth  over 
her  young,  spreadeth  abroad  her  wings,  thus  drawing  out 
their  feeble  powers,  so  the  Church,  as  a  faithful  mother, 
teaches  her  children  to  arise  on  the  strength  of  their  in- 
born grace,  and  leads  them,  as  by  the  hand, — 

"Into  the  green  pastures 
And  beside  the  still  waters." 

While  the  parents  were  thus  made,  for  obvious  reasons, 
the  first  catechists  to  their  children,  and  the  "Church  in 
the  house"  was  constituted  the  first  nursery  of  piety  and 
religious  knowledge  to  baptized  infant  Christians,  it  is 
clear  that  the  Church,  as  such,  did  not  leave  her  families 
to  depend  upon  their  own  energies  in  this  work,  but  came 
to  their  aid  as  these  young  members  advanced  to  an  age  at 
which  they  were  capable  of  sharing  in  a  fuller  and  freer 
communion  with  the  Church. §  Here  they  are  met  by  the 
pastor,  in  his  properly  otficial  character,  in  the  catechetical 
exposition  of  the  word  of  God,  who  brings  its  truth,  like 
rays  of  light  and  heat,  to  bear  upon  the  seeds  of  grace 
already  planted  within  them,  with  a  view  to  prepare  them 
for  a  fuller  and  more  clearly  conscious  relation  with  the 
mystical  body  of  Christ.  Thus,  under  the  word  and  by 
the  silent  operations  of  the  Holy  Ghost,  who  ever  lives  in 
the  Church  for  this  purpose,  the  germ  of  faith  is  expanded 

*  Gen.  xviii.  19.  f  Gal.  iv.  26.  %  Ps.  Ixxxvii.  4,  6, 

§  Vide  Bingham's  Antiq.  vol.  i.  p.  431.  Calvin's  Institutes,  book  iv.  chap, 
xiz.  4. 

4r» 


THE   EDUCATIONAL   SYSTEM   OF  RELIGION 

and  made  to  assume  a  direct  and  full  relation  to  Jesus 
Christ. 

Here  also  we  meet  tlie  Parochial  School  in  its  true  ori- 
ginal character.  Its  necessity  arises,  first,  from  the  inward 
demand  of  Christianity  itself  as  connected  with  the  mind, 
and,  second,  from  the  almost  entire  absence  of  Christianity, 
under  any  direct,  positive  educational  form,  in  the  schools 
of  the  State.  Inferior  as  the  most  of  these  schools  are  in 
a  strictly  classical  point  of  view  to  those  which  flourished 
in  Roman  Gaul  between  the  fourth  and  fifth  centuries,  and 
which  no  doubt  greatly  aided,  because  of  their  purely 
pagan  character,  the  decline  and  fall  of  the  Empire, — 
namely,  those  of  Treves,  Bordeaux,  Autun,  Toulouse,  Poi- 
tiers, Lyons,  IS'arbonne,  Aries,  Marseilles,  Yienne,  Besan- 
9on,  and  others, — we  can  scarcely  say  that  they  are  much 
superior  to  them  in  a  positive  Christian  view.  True,  they 
have  the  Bible, — more,  however,  it  is  plain,  in  the  way  of 
compliment  to  it  than  of  benefit  from  it  to  them :  it  is  not 
allowed  to  enter  the  mental  crucible,  and  hence  forms  no  real 
part  of  the  educational  result.  Nor  can  the  Church  expect 
the  State  to  take  the  lead  in  this  higher  form  of  education, 
or  furnish  the  facilities  for  its  attainment.  It  could  not,  even 
if  it  felt  so  disposed.  If  Christianity,  therefore,  is  to  pene- 
trate science,  philosophy,  literature,  and  art,  condition  the 
thinking  of  the  young,  and  through  them  furnish  the  basis 
of  true  mental,  moral,  and  even  material  progress,  there 
must  be  a  distinctive  school, — that  is  to  say,  a  school  which 
in  its  origin  and  constitution  involves  the  spiritual  and  the 
natural  in  vital  union.  This  is  the  Parochial  School.  It 
claims  no  divine  origin  or  nature,  but  is  still  closely  asso- 
ciated with  the  Church,  and  made  to  meet  her  children  in 
their  Christian  character  and  educate  them  on  the  Church 
principle.  Its  aim  is  to  educate,  in  a  joint  way,  both  the 
spiritual  and  the  natural  faculties  of  the  children,  or  rather 
their  intellectual  powers  as  conditioned  by  the  principle  of 
grace  which  they  possess. 

From  the  life  of  grace  the  children  are  made  to  wake  up 

476 


UNDERLYING   THE   HEIDELBERG   CATECHISM. 

to  the  world  of  scientific  wonders.  They  are  educated  to 
gee  the  presence  of  God  in  all  His  handiworks,  and  to  hear 
His  voice,  born  from  the  day,  "uttering  speech,"  and  from 
the  night,  "showing  knowledge."  As  the  natural  and 
supernatural  are  mysteriously  joined  in  their  own  con- 
sciousness, so  does  this  Christian  education  prepare  them 
to  behold  their  union  also  in  history,  philosophy,  literature, 
and  science ;  so  that  these,  in  this  way,  instead  of  leading 
from  God,  as  they  often  do  under  their  purely  naturalistic 
character,  constitute  so  many  avenues  through  which  they 
approach,  with  a  more  enlarged  mind  and  heart,  to  the 
great  Jehovah.  Thus  they  are  prepared  to  bow  more 
humbly  to  Christ,  and  to  adore  Him  more  profoundly,  as 
they  are  made  to  behold  the  law  of  His  being  giving  shape 
and  character  to  the  world,  causing  it  thus  to  meet  and 
reflect  the  christological  mould  of  their  own  minds.  The 
harmony  between  science  and  revelation  is  in  this  way 
recognized  as  full  and  complete  throughout.  Thus  also 
they  see  the  elevated  and  spiritual  purposes  of  the  world, 
as  well  as  those  which  are  merely  temporal  and  natural. 
It  is  all  constituted  a  vast  parable  by  the  Incarnation  of 
Christ,  adumbrating  from  every  point  higher  and  more 
spiritual  facta  in  the  kingdom  of  grace. 

The  Sunday-school  also,  so  far  as  it  involves  the  bap- 
tized children  of  the  Church,  finds  its  legitimate  work  in 
developing  this  covenant  grace,  in  cultivating  the  religious 
consciousness,  and  in  strengthening  the  disposition  on 
their  part  to  claim  the  full  advantage  of  the  Church  to 
which  they  have  a  good  title.  The  Sunday-school  was, 
however,  originally  designed  for  a  very  difterent  class  of 
children, — those  who  had  none  of  the  advantages  which 
have  now  been  described,  but  whose  spiritual  wants  had 
been  entirely  neglected.  To  meet  such  and  prepare  them, 
as  best  it  could,  for  the  benefits  of  Christian  baptism,  the 
Sunday-school  was  originally  designed.  It  was  formed 
without  an  eye  to  grace  in  children;  and,  although  the 
character  of  the  children  that  are  now  brought  under  its 

477 


THE    EDUCATIONAL   SYSTEM    OF   RELIGION 

educational  control  has  at  least  prevailingly  changed,  the 
school  itself  still  adheres  extensively  to  its  original  nature, — 
regarding  practically  all  children  as  in  the  same  condition 
spiritually,  out  of  Christ  and  destitute  of  grace.  In  so  far 
as  this  proper  discrimination  is  wanting  in  the  practical 
operations  of  the  school,  it  cannot  be  regarded  as  a  genial 
nursery  for  the  youthful  members  of  the  Church,  but  rather 
as  a  serious  hindrance  in  their  way.  Instead  of  digging 
about  the  seed  and  watering  it,  it  goes  upon  the  assump- 
tion that  the  seed  is  not  planted  at  all, — thus  ignoring  their 
true  nature.  Unlike  the  genial  rays  of  the  sun,  which  shhie 
upon  the  plants  in  the  garden,  encouraging  their  growth, 
the  influences  of  the  school  in  this  view  are  rather  like  the 
chilling  autumnal  winds  and  frosts,  which  soon  strip  them 
of  their  flowers,  drive  back  their  tender  life,  and  cause 
them  to  wilt  and  die.  Where,  however,  the  Sunday-school 
has  changed  its  system  and  made  it  to  correspond  with  the 
covenanted  children  so  far  as  these  have  been  brought  into 
it,  and  is  seeking  not  to  give  but  to  educate  the  principle  of 
spiritual  life  already  at  hand,  it  is  a  real  aid  both  to  the 
family  and  the  Church ;  otherwise  it  is  manifest  that  both 
the  parents,  the  Church,  and  the  children  themselves  would 
be  far  better  off  without  it. 

Now,  under  these  several  nurturing  influences  the  chil- 
dren, planted  in  the  Church  by  Holy  Baptism,  are  expected 
to  grow  up  Christians  without  ever  knowing  themselves  to 
have  been  otherwise.  This  growth  is  gradual,  quiet,  and 
mysterious,  as  in  all  other  forms  of  growth.  "So  is  the 
'kingdom  of  God,  as  if  a  man  should  cast  seed  into  the 
ground,  and  should  sleep,  and  rise  night  and  day;  and  the 
seed  should  spring  and  grow  up,  he  knoweth  not  how.  For  the 
earth  bringeth  forth  fruit  of  herself ;  first  the  blade,  then  the 
ear,  after  that  the  full  corn  in  the  ear."'^  Here  is  an  object- 
ive garden  of  plants  pervaded  by  vital  forces.  From  these 
forces  the  plants  grow  up,  we  know  not  how, — not,  we  do 

*  St.  Mark  iv.  26-29. 
478 


UNDERLYING   THE   HEIDELBERG   CATECHISM. 

kuow,  from  merely  designed  personal  effort,  but  from  life- 
laws  back  of  and  deeper  than  the  will.  Such  persons  may 
never  know  when,  or  where,  or  how,  they  first  began  to 
love  God.  The  time  when  they  become  conscious  of  this 
love  is  not  the  time  when  the  love  itself  began  to  exist. 
Birth,  naturall}-,  always  precedes  the  consciousness  of  it; 
and  it  were  indeed  a  rather  anomalous  occurrence  if,  in 
the  spiritual  world,  both  should  begin  together.  Regene- 
ration is  the  beginning  of  the  new  creature  in  Christ  Jesus , 
and  to  suppose  that  this  new  creature  should  come  to  any 
thing  like  consciousness  of  its  existence,  and  of  the  consti- 
tuent elements  that  compose  its  being,  immediately  aftcr- 
loard,  would  imply  a  rapidity  or  haste  which  would  show  it 
to  be  disconnected  from  all  organic  laws,  to  lie  wholly  on 
the  outside  of  all  analogy,  and  thus  to  be  magical  and  not 
real.  Many  evidently  deceive  themselves  by  taking  the 
sensible  experience  (quite  vivid  at  times)  which  is  felt 
when  the  mind  wakes  consciously  to  the  presence  of  grace, 
for  the  beginning  of  this  grace.  This  they  call  their  new 
birth ;  whereas  it  is  but  the  conscious  recognition  of  it,  and 
tlie  point  at  which  they  voluntarily  begin  to  turn  or  con- 
vert themselves  to  God.  Here  occurs  the  doctrine  of  con- 
version as  it  lies,  not  in  the  second,  but  in  the  third  part  of 
the  Catechism,  showing  its  order  in  the  Christian  experience. 
In  the  case  of  the  most  of  baptized  children,  however, 
under  these  silent  educational  forces,  such  is  the  gradual 
unfolding  of  the  germ  of  regenerating  grace,  such  is  its 
quiet  spread  through  their  moral  and  mental  being,  that 
they  are  not  able  to  point  to  any  time  or  place  at  which 
they  had  any  special  or  technical  experience.  To  produce 
in  such  a  consciousness  of  the  divine  favor,  no  quack 
apostle  is  needed  to  beat  waves  upon  the  emotional  nature. 
There  are  no  spasms  in  the  normal  evolution  of  grace  from 
its  germ  to  its  fully  developed  maturity.  Their  life,  from 
their  baptism,  arises  under  organic  forces  and  by  imper- 
ceptible degrees  into  the  full  drawing  of  the  Christian  cha- 
racter, so  gently,  amid  such  soft  blendings  of  coloring,  and 

479 


THE   EDUCATIONAL   SYSTEM   OP   RELIGION 

with  all,  in  the  constant  enjoyment — being  children  of  Grod 
in  fact — of  so  much  real  spiritual  pleasure,  that,  like  Baxter 
and  others,  they  are  utterly  at  a  loss  to  tell  where,  at  what 
time,  or  how  they  first  became  Christians  in  fact,  or  even 
to  recognize  themselves  as  such. 

There  is  nothing  better  calculated  than  this  true  view  to 
break  that  hardness  and  rudeness  which  have  entered  the 
piety  of  the  present  day,  and  to  give  it  those  softer  charms 
which  will  attract  rather  than  repel  the  mind.  Activity 
is  important ;  but  all,  nor  yet  the  greater  part,  of  the  vast 
interest  here  involved,  does  not  depend  on  our  activity. 
To  rest  calmly  in  God's  energies,  which  are  active  whe- 
ther we  wake  or  sleep,  is  no  less  a  Christian  grace.  The 
humility  arising  from  this  objective  view  is  essential  to 
relieve  those  sharp  features  of  piety  which  are  produced 
by  the  impression  that  every  thing  depends  upon  direct 
individual  effort.  Calm  hopefulness  amid  gentle  energy 
in  the  bosom  of  divine  powers  is  crowned  more  surely  than 
the  boldness  that  would  take  heaven  by  violence.* 

This  Christian  nurture,  under  its  direct  character,  com- 
pletes itself,  at  least  as  to  its  first  stage,  in  the  sacred  rite 
of  Confirmation.  Here  the  Christian  bud  comes  to  its  first 
bloom.  This  rite  involves  more  than  a  mere  acknowledg- 
ment of  the  grace  of  baptism,  accompanied  with  a  solemn 
inward  dedication  to  God  of  body,  soul,  and  spirit,  and  a 
personal  confession  of  faith  in  the  great  facts  of  the  Chris- 
tian salvation  as  embodied  in  the  Creed.  This  is  much  on 
the  subjective  side;  but,  on  the  objective,  it  involves  the 
"laying  on  of  hands,"  the  appropriation  of  God,  the  con- 
firmation of  the  grace  previously  received,  and  a  real  lead- 
ing on  the  part  of  God  to  a  constantly  nourishing  and 
sustaining  grace,  without  which,  whatever  is  already  at 
hand,  must  soon  languish  and  perish.  Here  the  way  is 
*bpen  to  the  Lord's  Supper,  the  "holiest  of  all,"  on  which 
lie  feeds  by  faith,  and  by  which  he  is  carried  forward — in 


*  Zech.  iv.  G. 
480 


UNDERLYING    THE   HEIDELBERG    CATECHISM. 

the  use  also  of  other  divinely-appointed  means — from 
strength  to  strength,  until,  at  last,  he  shall  be  filled  with  all 
the  fulness  of  God.  This  is  to  train  a  child  in  the  way  he 
should  go;  and,  if  no  serious  or  substantial  defect  is  found 
in  the  training  itself,  the  promise  annexed  to  it  is  absolute, 
"  When  he  is  old,  he  icill  not  dcixirt  from  it.'"* 

This  now,  in  a  very  general  "way,  is  the  outline  of  the 
educational  system  of  religion  which  is  supposed  to  un- 
derlie the  Heidelberg  Catechism.  It  is  a  religion  which 
starts  in  the  birth  of  the  child  in  the  covenant  from  pious 
parents,  in  view  of  wdiicji  it  is  declared  "holy," — which 
rises  to  higher  degrees  of  Christian  perfection  in  Holy 
Baptism,  where  the  grace  from  below  is  met  by  the  grace 
from  above, — is.  carried  forward  in  the  bosom  of  the  family 
and  the  Church  under  the  vital  forces  of  Christian  nurture, 
and  is  made  to  bloom  into  conscious  Christian  character  in 
the  sacred  rite  of  Confirmation  and  the  Holy  Sacrament  of 
the  body  and  blood  of  Jesus  Christ.  Underneath  all,  and  as 
giving  significance  to  every  part  and,  finally,  to  the  whole, 
lies  the  law  of  Christ's  own  person,  mysteriously  mould- 
ing that  of  the  Christian  into  His  own  image,  making  him 
to  repeat  definitely  the  experience  through  which  He  passed 
in  working  out  the  great  salvation  and  ascending,  at  last, 
to  His  throne  in  heaven. 

That  this  is  the  underlying  system  of  the  Heidelberg 
Catechism  will  be  manifest  already  by  a  mere  casual  glance 
at  the  first  question. f  Here  the  catechumen  is  evidently 
addressed  as  a  personal  Christian,  and  the  answer  which 
he  is  taught  to  return  is  just  as  clearly  the  answer  of  a 
personal  Christian,  for  every  word  implies  the  presence 
of  grace  as  its  source.  Whence  did  the  catechumen  de- 
rive this  grace,  but  in  his  birth  from  pions  parents  and 
Holy  Baptism?  Thus  the  Catechism  starts,  and,  in  the 
way  of  detail,  every  subsequent  part  is  made  to  form  itself 

*  Prov.  xxii.  6. 

f  The  order  of  illustration  and  proof  here  adopted  is  tliat  of  Pwev.  Dr.  Ilar- 
baugh's,  published  in  the  Mercersburg  Review,  vol.  ix.  p.  54. 

481 


THE   EDUCATIONAL   SYSTEM    OF   RELIGION 

harmoniously  from  tins  deep  beginning.  This  question 
and  answer  can  never  he  understood  by  those  who  stand 
outside  of  this  system  and  in  some  other  theory.  Either 
they  must  rule  out  the  meaning  of  this  question  altogether, 
or  say  that  the  Catechism  in  this  particular  tends  to  make 
"hypocrites,"  by  placing  words  in  the  mouths  of  children 
for  which  they  have  no  corresponding  grace  in  their  hearts. 
This  charge  were  true,  indeed,  did  the  Catechism  not  stand 
in  the  substantial  system  of  .religion  now  described;  but, 
recognized  as  holding  in  this  system,  no  symbol  can  be 
further  removed  from  the  charge  of  favoring  hypocrisy. 
Regarding  the  children  of  the  covenant  as  possessing 
grace,  the  Catechism  only  teaches  them  to  utter  the  lan- 
guage becoming  their  true  nature  and  condition. 
"^  The  order  of  the  Catechism  shows  it  no  less  to  belong 
throughout  to  the  system  of  religion  now  indicated.  It  is 
divided  into  three  parts:  the  first  concerns  our  misery; 
the  second,  our  deliverance ;  and  the  third,  our  gratitude. 
Whatever  things,  institutions,  or  agencies  these  three  parts 
comprehend  respectively,  are  by  the  Catechism  regarded  as 
being  jiecessary  to  accomplish  the  several  Christian  bene- 
fits which  the  parts  themselves  designate.  Otherwise  the 
book  would  be  loose,  unsystematic,  and  without  either 
moral  or  logical  force,— a  jumble,  rather  than  a  system  of 
facts.  The  Church  and  the  Sacraments  are  placed  not  in 
the  first,  nor  in  the  third,  but  in  the  second  part.  This  is 
certainly  significant  as  to  the  estimate  in  which  these  are 
held.  They  are  regarded  not  only  as  a  confirmation  of 
grace  already  at  hand,  but  as  being  concerned  with  the 
origination  of  our  Christian  life  as  well.  Here  arises  the  doc- 
trine of  regeneration,  which  those  who  stand  in  other  systems 
fail  altogether  to  recognize  in  the  Catechism  under  any  dis- 
tinct form.  Regeneration  belongs  to  the  second  part  of 
•  the  Catechism  just  as  conversion  belongs  to  the  third. 
Not  to  allow  that  the  doctrine  under  its  full  and  proper 
form  occurs  here,  especially  as  connected  with  Holy  Bap- 
tism, is  indeed  to  be  driven  to  the  necessity  of  saying  that 

482 


UNDEELYING   THE    HEIDELBERG   CATECHISM. 

it  occiu's  noAvliere  in  the  Heidelberg  Catechism,  which 
would  affect  in  a  very  radical  way  its  hitherto  supposed 
completeness  as  a  system  of  Christian  training.  It  would 
still  be  a  symbol  professedly  Christian,  but  without  Chris- 
tianity,— as  teaching  the  way  of  practical  religion  witliout 
defining  where  or  how  that  way  begins, — a  sun  without 
light  or  heat,  a  statue  without  heart  or  eye,  a  body  without 
soul.  Surely  no  such  destructive  negativism  can  be  found 
in  the  Christian  symbol  which,  of  all  others,  has  been  most 
admired  for  its  rich  evangelical  fulness  and  systematic  theo- 
logical completeness,  if  any  thing  like  due  force  is  allowed 
to  its  own  form  and  order.  Unchurchly  systems  invariably 
place  the  Church  and  Sacraments  in  the  last  part,  implying 
thereby  that  they  have  no  agency  in  the  producing. of  the 
Christian  life, — rather  that  they  are  privileges  to  be  en- 
joyed after  the  new  life  of  grace  is  obtained  in  some  other 
way.  The  reverse  order  of  the  Catechism,  however,  shows 
conclusively  a  diiferent  order  of  system  in  which  it  moves, 
— a  different  mind  altogether  from  that  which  sees  no  in- 
ward efficacy  in  the  sacraments  co^TCsponding  with  thejir 
outward  symbolical  import. 

The  central  position  of  the  Apostles'  Creed  is  no  less 
significant  in  determining  the  same  general  fact.  The 
Creed  breathes  the  true  christological  spirit  throughout, 
and,  exhibiting  the  Church  as  an  object  of  faith  rather  than 
of  knowledge,  clearly  gives  to  it  and  its  sacraments  the 
mysterious  life-giving  and  life-nourishing  power  which  has 
now  been  described  in  part.  The  whole  history  of  the  Re- 
formed Church  previous  to  the  formation  of  the  Catechism 
confirms  the  point  here  made.  Faith  in  the  objective  over 
against  mere  private  individualism,  and  in  the  mysterious 
in  contrast  with  the  baldness  which  was  afterward  created 
by  rationalism,  was  the  deepest  element  of  her  life.  No- 
thing but  the  Catechism  of  the  Creed  could  properly  meet 
this  reigning  spirit ;  and  this  must  account  also  for  its  won- 
derful popularity  and  power  from  the  beginning.  This 
Creed  itself  grew  organically  in  the  consciousness  of  the 

483 


THE   EDUCATIONAL   SYSTEM    OF   RELIGION 

Churcli  from  tlie  mystery  of  Christ's  person;  and  no  one 
can  fail  to  perceive  that  the  Heidelberg  Catechism  grew 
from  it  in  very  much  the  same  way. 

I^or  can  the  idea  of  authority  which,  under  the  symbol 
of  the  keys,  the  Catechism  gives  to  the  Church,  be  ex- 
plained satisfactorily  on  any  other  system.  The  authority 
which  the  Catechism  accords  to  the  Church  involves  the 
risfht  of  determinins:  what  is  true  and  what  is  false  doc- 
trine,  and  what  is  regular  and  what  irregular  in  the  way 
of  practice.  It  regards  the  acts  of  exclusion  by  the  Church 
as  being  the  acts  of  God,  "whereby  they  are  excluded  from 
the  Christian  Church,  and  by  God  Himself  from  the  king- 
dom of  Christ."*  iSTow,  the  Church,  to  wield  such  power, 
linking  itself  directly  with  that  of  God  Himself  and  involv- 
ing a  real  significance  in  heaven  and  on  earth,  cannot  be 
a  mere  voluntary  association  from  the  human  side  simply, 
either  on  a  human  or  divine  principle.  It  must  manifestly 
be  above  men, — must  be  a  supernatural  creation,  as  we  have 
already  seen, — His  body,  in  the  full  mystical  sense  of  the 
t§rm,  to  whom  all  power  is  given  both  in  heaven  and  in 
earth.  But  this  is  only  to  proclaim,  in  the  most  emphatic 
language,  that  the  Catechism  belongs  to  the  Church  sys- 
tem, which  in  the  way  of  mystery  involves  the  supernatural 
in  the  natural. 

The  place  assigned  to  the  law  in  its  proper  character 
determines,  in  the  same  clear  way,  the  system  of  religion 
to  which  it  belongs.  It  occurs,  indeed,  in  the  first  part, 
but  not  in  its  strict  character  as  law  distinguished  from 
gospel.  At  this  place  and  in  this  character  it  is  rather  the 
"!N'ew  Commandment,"  whose  soul  is  filial  love,  which 
Christ  gave  to  His  "little  children. "f  It  is  the  law  as 
lying  in  the  Cross  and  as  speaking  from  the  richest  life  of 
the  gospel,  producing  no  slavish  fear,  but  a  deep  evan- 
gelical sorrow.  The  idea  of  a  legal  drill,  as  fitting  chil- 
dren for  confirmation  independently  of  baptismal  grace,  is 

*  Question  85.  f  St.  John  xiii.  34. 

484 


UNDERLYING   THE   HEIDELBERG   CATECHISM. 

entirely  excluded  by  the  nature  of  the  law  as  it  is  made  to 
speak  from  the  first  part  of  the  Catechism.  It  is  not  found 
in  the  second  part  at  all,  under  any  distinct  form ;  and  we 
only  see  it  in  its  full  character  in  the  third  part,  at  which 
point  the  child  is  expected  to  meet  it  on  the  principle  of 
grace  consciously  developed,  and  obey  it  on  the  ground  of 
love.  Here  it  becomes  an  educator,  and,  at  the  same  time, 
a  medium  of  gratitude  for  "such  great  deliverance"  as  is 
already  wrought  in  the  case  of  the  baptized  catechumen. 

Finally,  the  Catechism  itself  determines  the  system  of 
religion  in  which  it  moves  by  the  stand-point  from  which 
it  views  the  peculiarities  both  of  Calvinism  and  Arminian- 
ism.  While  it  has  been  charged  as  involving  both,  it  may 
be  said,  with  equal  truth,  to  involve  neither, —  techni- 
cally neither, — and  yet,  from  its  own  peculiar  genius,  both. 
It  is  Calvinistic;  but  not  in  viewing  the  will  of  God,  con- 
nected with  election  and  reprobation,  as  something  abstract, 
accomplishing  its  ends  in  an  arbitrary  and,  at  last,  fatal- 
istic way;  or  as  making  the  incarnation  of  Christ  a  mere 
after-thought  and  an  outward  expedient,  by  which,  as  a 
means,  the  divine  will,  as  the  central  causal  principle, 
might  secure  its  end.  The  Heidelberg  Catechism  views 
the  will  of  God  as  embodying  itself  concretely  in  the 
person  of  Jesus  Christ,  who,  as  having  all  power  in  heaven 
and  in  earth,  is  the  source,  and  not  the  means  simply,  of 
salvation.  The  person  of  Christ  Himself  is  the  origin 
of  the  decree  for  man.  All  the  purposes  of  God  actualize 
themselves  in,  and  do  not  stand  in  front  of,  Christ,  His 
Church  and  history;  nor  do  they  overleap  these  in  an 
independent  way  in  realizing  themselves  in  the  case  of 
men.  In  Christ  lies  the  decree  of  God;  and  in  the  Church 
it  unfolds  its  power  and  grace.  In  the  covenanted  family 
we  are  called,  in  Confirmation  we  are  chosen,  and  in  the 
Holy  Supper  we  are  elected.  A  rejection  of  what  is 
ofiered  in  these  divine  institutions  is  our  reprobation. 
Nor  does  the  Catechism  endorse,  in  the  high  Calvinistic 
sense,  the  doctrine  of  perseverance,  which  is  equally  me- 

4S5 


THE   EDUCATIONAL   SYSTEM    OF   RELIGION 

chanical  and  arbitrary  outside  of  the  Churcli  system.  The 
nearest  approach  that  is  made  to  this  idea  is  in  the  first 
question.  Here,  however,  all  is  conditioned  by  the  rela- 
tion which  we  sustain  to  our  "faithful  Saviour  Jesus 
Christ."  Much  depends  upon  our  own  fidelity  to  Chris- 
tian duty  on  the  ground  of  the  grace  wdiich  has  already 
been  planted  within  us  by  baptism.  Although  the  cate- 
chumen has,  in  the  way  now  described,  reached  new  powers, 
he  is  still  free  in  them  and  responsible  for  their  proper 
use  or  abuse.  The  plant,  however  truly  planted  in  the 
soil,  may  yet  wither  and  die.  The  Jews,  although  they 
were  the  seed  of  Abraham,  were  yet  by  this  fact  not  abso- 
lutely saved.  Failure  to  comply  practically  with  the 
duties  involved  in  their  position  separated  them  from  the 
promise  of  God  no  less  than  from  their  father  Abraham, 
through  whom  it  was  made.  So  "  we  are  made  partakers 
of  Christ,  if  we  hold  the  beginning  of  our  confidence  to  the 
end."* 

Here  the  Arminian  also  speaks  from  the  Catechism ;  yet 
not  from  the  Arminian,  but  Church  basis.  The  Cate- 
chism, as  already  seen,  implies  gracious  ability  in  those  to 
whom  it  speaks,  not,  however,  so  as  to  deny  the  doctrine 
of  total  depravity,  but  so  as  to  assert  the  presence  at  the 
same  time  of  a  spiritual  factor, — derived,  first,  from  the 
incarnation  in  a  general  way;  second,  and  more  spe- 
cifically, from  the  incarnation  through  the  constitution  of 
the  pious  family;  and  third,  and  more  specifically  still, 
from  -the  incarnation  through  the  ordinance  of  Christian 
baptism.  Here  are  three  grades  of  spiritual  ability,  all 
falling  back — not  on  nature,  which  is  totally  depraved,  but 
— on  Christ,  who  is  the  redeeming  life  of  the  world.  Thus 
the  Church  system  places  the  ground  of  salvation,  not,  with 
Calvin,  in  the  abstract  divine  decree,  nor,  with  Arminius, 
in  the  human  purpose  in  an  equally  abstract  way, — both 
uniting  at  last   in   making  Christ  a  means,  and  not  the 

*  Heb.  iii.  14. 

486 


UNDERLYING    THE   UEIDELBERG    CATECHISM. 

principle,  of  salvation, — but  in  tlie  divine  will  as  embodied 
in  Jesus  Christ  and  the  Church,  Ilis  body,  by  which  we 
become  first  apprehended  in  the  sacrament  of  Holy 
Baptism.  All  this  indicates  plainly  enough  that  the  Hei- 
delberg Catechism  lies  at  every  point  most  fully  and  freely 
in  the  system  of  religion  arising  in  the  person  of  Christ, 
as  we  have  now  endeavored  to  set  it  forth.  Its  relation  to 
this  system  is  indeed  like  that  of  a  plant  to  the  soil,  or 
fruit  to  the  tree:  it  has  grown  out  of  it,  taken  its  form 
fj'om  it,  always  rests  in  it,  and,  separated  from  it,  can 
never  be  understood  in  its  own  true  and  deep  genius. 

As  a  corollary  to  the  foregoing,  we  ma}'  yet  remark  that 
the  two  systems — the  churchly,  now  described,  and  the 
unchurchly,  carried  along  by  implication — can  never  blend 
or  in  any  real  way  unite  with  each  other,  either  in  whole 
or  in  part.  B}^  their  own  nature  they  are  mutually  exclu- 
sive. To  endorse  the  one  is  to  reject  the  other.  Besides,  the 
success  of  the  German  Reformed  Church,  both  in  Europe 
and  in  this  country,  has  been  plainly  measured  hitherto  by 
her  degree  of  fidelity  to  her  own  system  of  religion.  The 
Catechism  has  had  prominence,  vigor,  power,  just  in  so 
far  as  in  the  consciousness  of  the  people  it  has  been  made 
to  move  steadily  on  the  law  of  true  christology;  but  just 
as  this  underlying  system  has  been  lost  sight  of,  or  ex- 
changed for  another,  has  the  Catechism  itself  been 
degraded  and  its  power  diminished.  Wliere  the  Church 
has  been  most  numerous,  and  the  Christian  graces  most 
modest  and  humble,  there  has  reigned  the  sacramental 
sense  of  religion ;  and  where  it  has  lost  its  power  of  growth, 
and  in  some  cases  died  altogether,  notwithstanding  the 
greater  boldness  of  the  so-called  spiritual  virtues,  there  has 
the  Church-system  been  superseded  by  the  unchurchly  and 
fanatic.  Ma}'  the  German  Reformed  Church  never  here- 
after lose  sight  of  the  history  of  her  origin,  nor  the  great 
christological  law  of  life  by  which  she  is  formed,  nor  yet 
of  the  sacramental  sense  of  religion  which  she  has  been 
raised  up  to  educate  and  promote.     The  signs  in  her  midst 

487 


THE   EDUCATIONAL   SYSTEM    OP    RELIGION,  ETC. 

are  now  even  more  favorable  in  this  view  tlian  they  have 
ever  been  heretofore.  At  tins  hour,  the  Church  cleaves 
to  her  venerable  symbol  with  an  ardor  which  promises  to 
increase  with  the  increase  of  faith  and  knowledge,— rejoicing 
in  it  as  the  true  key  of  her  organization,  and  the  bond  also 
by  which  she  will  rise  into  new  strength,  and  become  fully 
compacted  together  as  a  holy  temple  unto  the  Lord. 

488 


CATECHETICS 


CATECHETICAL  ESTSTRUCTIOK 


By  key.  B.  BAUSMAN,  A.M. 

CUAMBEHSBURG,  PA. 


3L 


CATECHETICS  AND  CATECHETICAL  INSTRUCTION. 

IPs  3^b.  g.  gnasman,  ^.il.,  C^ambcrsborg,  |a. 

Catechetics  is  the  science  of  imparting  religious  in- 
struction to  tlie  young.  It  is  as  old  as  the  Christian 
Church.  Jesus  Christ  was  the  ideal  Catechist.  How  often 
He  abruptly  stops  the  flow  of  His  discourse,  and  catechizes 
the  multitude  or  His  disciples  !  How  apt,  pointed,  and 
well  put  are  His  questions !  With  what  matchless  skill  He 
seizes  upon  the  answers  received,  and  improves  them  for 
the  instruction  of  His  heai-ers!  And  none  of  His  ques- 
tions were  more  solemn  and  penetrating  than  the  three  He 
put  to  Simon  Peter  after  His  resurrection:  "Feed  my 
sheep."     "  Feed  my  lambs." 

Catechetics  is  nowhere  mentioned  in  the  Bible  as  a 
distinct  ofiice.  In  Ephesians  iv.  11,  five  different  offices 
ai-e  mentioned, — apostles,  prophets,  evangelists,  pastors,  and 
teachers.  Whilst  the  word  does  not  occur  here,  however, 
some  of  the  offices  specified  substantially  comprise  duties 
which  afterward  were  developed  into  the  office  of  the 
catechist.  The  instruction  which  the  apostles  imparted, 
in  the  nature  of  the  case,  had  to  be  mainly  addressed  to 
adults.  In  their  addresses  to  the  people  they  dwelt  on  the 
most  general  and  essential  topics  of  the  gospel.  Peter's 
sermon  on  Pentecost  (Acts  ii.  14-40),  and  his  address  to 
Cornelius  (Acts  x.  34-43),  give  us  samples  of  the  apostolic 
method  of  instruction.  Their  remarks  were  usually  adapted 
to  the  character  and  capacities  of  their  hearers.  To  the 
Jews  they  spoke  of  the  Messianic  promises,  and  showed  how 
these  were  fulfilled  in  the  person  of  Christ ;  to  the  Gen- 

491 


CATECHETICS    AND    CATECHETICAL    INSTRUCTION. 

tiles  they  showed  how  God's  anointed  was  the  "unknown 
God,"  whom  for  long  ages  they  had  ignorantly  wor- 
shipped and  blindly  sought.  But  some  instruction  had  to 
precede  baptism.  They  must  know  something  of  Him  in 
whom  they  are  to  believe;  they  must  be  taught  to  "observe 
all  things  whatsoever  He  has  commanded." 

It  is  no  argument  against  catechization  that  it  was  not 
practised  as  a  complete  system  by  the  apostles.  Other 
oflolces  of  equal  importance  were  then  but  in  a  formative 
state,  in  a  state  of  becoming, — im  Werden  begriffen. 
Although  the  gospel  was  preached  by  the  apostles,  yet, 
as  a  distinct  office,  we  do  not  find  preaching  until  the 
middle  of  the  third  century.  Up  to  this  period,  any 
member  of  the  Church,  by  the  permission  of  the  bishop, 
could  edify  the  congregation  by  preaching. 

In  the  process  of  time  the  teaching  functions  of  the 
Church  were  matured  into  more  of  a  system.  Multitudes 
knocked  at  her  doors  for  admission.  The  most  of  these 
were  from  the  lower  and  more  ignorant  classes.  Many 
of  them  were  Gentile  converts,  having  their  minds  still 
tainted  with  a  love  for  pagan  rites  and  a  lingering,  super- 
stitious reverence  for  idolatrous  ceremonies.  Their  indis- 
criminate reception,  without  some  preparatory  training 
and  doctrinal  test,  threatened  to  flood  the  diflferent  com- 
munities with  a  mass  of  crude,  uncontrollable  material. 
This  led  to  the  formation  of  the  catechumenate,  designed 
to  furnish  the  needful  preparatory  instruction  to  applicants 
for  baptism  and  church-membership.  Persons  were  ad- 
mitted among  the  catechumens  by  the  laying  on  of  the 
hands  of  the  bishop.  Sometimes  he  instructed  them ;  at 
others  the  deacons  and  presbyters  attended  to  this  duty. 
In  addition  to  these  formal  instructions,  the  catechumens 
derived  much  benefit  from  the  intimate  social  intercourse 
cultivated  among  the  early  Christians.  The  doctrines  of 
the  gospel  were  topics  of  daily  conversation.  The  heroic 
example  of  martyred  saints,  and  the  felt  preciousness  of 
grace,  infinitely  endeared  by  the  support  and  comfort  it 

492 


CATECHETICS   AXD   CATECHETICAL   INSTKUCTION. 

yielded  in  seasons  of  trial,  kindled  and  kept  alive  a  fervid 
faith  on  the  altar  of  their  hearts.  And  out  of  the  abun- 
dance of  the  heart  the  mouth  spoke, — spoke  in  the  simple, 
unadorned  language  of  private  life,  which  carried  the 
truth  to  the  hearts  of  those  who  were  inquiring  for  the 
Saviour. 

An  important  impulse  was  given  to  catechetics,  in  the 
middle  of  the  second  century,  by  the  founding  of  the  cele- 
brated catechetical  school  in  Alexandria  in  Egypt.  Its 
origin  dates  still  fiirther  back ;  but,  according  to  Eusebius, 
its  existence  only  becomes  historically  certain  about  this 
time.  Its  teachers  belong  to  the  most  celebrated  scholars 
of  the  early  Church.  Toward  the  end  of  the  second  cen- 
tury, Pantanus,  a  Gentile  convert,  infused  into  it  a  Chris- 
tian life.  He  was .  successively  followed  by  Clemens  of 
Alexandria,  Origen,  Heraklas,  and  Dionysius,  who  all 
received  their  catechetical  training  here.  The  instructions 
were  imparted  at  the  house  of  the  catechist.  Men  and 
women  flocked  to  hear  them.  Some  came  in  search 
of  truth,  others  to  hear  a  literary  celebrity.  To  those 
desiring  it,  instruction  was  also  given  in  philosophy.  But 
it  is  said  that  Clemens  confined  himself  to  the  pure,  simple 
"  milk  of  the  word,"  discarding  metaphysical  speculations 
on  the  being  of  God,  the  origin  of  the  world,  and  kindred 
abstruse  topics,  in  whose  discussion  the  scholastics  of  a 
later  age  indulged  so  largely.  Similar  institutions  were 
established,  and  flourished  for  a  season,  in  Rome,  Cesarea-^ 
Palestina,  and  Antioch.  But  the  object  of  all  these  cate- 
chetical schools  was  to  train  and  educate  catechists  and 
Christian  philosophers  rather  than  to  impart  catechetical 
instruction  to  the  common  masses.  And  in  this  way  they 
wdelded,  for  a  season,  an  immense  power.  Their  scholars 
were  scattered  over  the  Church,  and,  by  their  catechetical 
skill,  became  centres  of  influence.  Some  of  them  wrote 
works  which  have  come  down  to  us  as  monuments  of 
patristic  piety  and  learning. 

The  specimens  of  catechetical  lectures  which  have  been 

493 


CATECHETICS   AND    CATECHETICAL   INSTRUCTION. 

preserved  to  us  from  the  early  Cliurcli  are  simple  exposi- 
tions of  points  of  doctrine  and  practice.  We  do  not  find 
catechization  liere  in  the  modern  sense  of  the  term. 
Cyril  of  Jerusalem  delivered  a  course  of  lectures  in  the 
Church  of  the  Holy  Sepulchre,  in  the  middle  of  the  fourth 
century,  to  unbaptized  catechumens  and  to  some  recently- 
baptized  converts.  Gregory  of  Nyssa  in  his  great  Cate- 
chetical Discourse,  and  Augustine  in  his  epistle  to  Deo- 
gratias  on  "  The  Catechizing  of  the  Unlearned,"  have  left 
us  samples  of  their  catechetical  efibrts.  But  they  are 
simply  lectures  consisting  of  a  continuous  address,  without 
arresting  the  attention  or  inciting  the  learner's  mind  to 
activity  by  means  of  questions. 

This  epistle  of  Augustine  to  DeogTatias  gives  us  a 
glimpse  at  the  diificulties  which  confronted  the  catechists 
of  the  early  Church.  He  was  a  deacon  at  Carthage,  and 
appeals  to  Augustine  for  advice.  In  replying  to  him, 
Augustine  says  that  persons  were  often  brought  to  Deo- 
gratias  "  to  receive  instruction  in  the  first  rudiments  of  the 
Christian  faith,  in  consequence  of  his  being  judged  to 
possess  a  rich  power  of  catechizing,  the  result  both  of 
knowledge  in  the  Faith  and  of  sweetness  of  speech;  but 
that  on  almost  ever}-  occasion  he  felt  himself  to  be  in  a 
strait,  in  what  manner  profitably  to  set  forth  that  very 
doctrine  by  the  belief  of  which  we  are  Christians;  at 
what  point  to  commence,  and  up  to  what  point  to  carry  on 
the  narration ;  whether,  when  the  narration  is  ended,  we 
ought  to  use  any  exhortation,  or  merely  to  add  those 
precepts  by  the  future  observance  of  which  he  whom  we 
are  addressing  may  understand  that  the  Christian  life 
and  profession  is  maintained.  Then  again,"  Augustine 
proceeds,  "you  have  confessed  and  complained  that  it 
hath  often  happened  to  you,  that  in  a  long  and  luke- 
warm discourse  you  grew  to  be  worthless  and  weari- 
some to  yourself,  much  more  to  him  whom  you  were  by 
your  speech  endeavoring  to  instruct,  and  to  the  rest  who 
were  present  as  hearers."     After  giving  Deogratias  advice 

4.94 


CATECHETICS  AND  CATECHETICAL  INSTRUCTION. 

as  to  the  best  method  of  catechization,  he  concludes  with  a 
specimen  lecture,  such  as  he  would  be  likely  to  deliver  to 
the  persons  described. 

The  Apostolical  Constitutions  (vii.  39)  prescribe  the  fol- 
lowing outline  of  doctrines:  "Those  that  are  catechized 
shall,  previous  to  their  baptism,  be  instructed  in  the  doc- 
trines of  godliness,  that  is  to  say,  in  the  knowledge  of  the 
only  begotten  Sou  of  God,  and  in  the  convictio]i  of  the  Holy 
Ghost.  They  shall  learn  the  order  of  creation,  of  provi- 
dence, and  of  the  giving  of  the  law.  They  shall  be  taught 
why  the  world  Avas  created,  and  why  man  became  a  citizen 
of  the  world.  They  shall  learn  the  constitution  of  their 
own  nature.  They  shall  be  taught  how  that  God  punishes 
the  wicked  with  water  and  fire,  but  preserves  the  saints ; 
and  how,  too,  God  in  His  providence  has  never  deserted  the 
human  race."  Moreover,  they  were  to  be  instructed  in 
the  doctrine  of  the  Trinity,  of  the  Incarnation,  of  the  for- 
giveness of  sins,  and  of  good  works,  of  Baptism,  the  cove- 
nant with  God  and  renunciation  of  the  devil.  From  all 
this  we  learn  that,  although  not  in  use  in  its  present  form, 
catechization  was  substantially  practised  in  the  early 
Church.  Clemens  of  Alexandria,  Irenseus,  Tertullian,  and 
the  Clementine  Homilies  trace  its  origin  to  apostolic  times. 
From  the  first  founding  of  the  catechumenate,  catechists 
were  held  in  high  esteem.  Their  work  was  considered 
essential  to  the  healthy  growth  of  the  Church.  To  reach 
females,  and  the  more  successfully  to  impress  their  minds 
with  the  truth,  the  instruction  of  their  sex  was  assigned  to 
the  deaconesses,  so  long  as  their  order  continued. 

TJie  Middle  Ages. — In  the  Middle  Ages  we  notice  a  marked 
declension  in  catechization.  The  introduction  of  foreign 
elements,  of  untutored  barbaric  masses,  which,  under  the 
circumstances,  it  was  impossible  always  thoroughly  to 
Christianize  and  practically  to  assimilate,  impaired  the 
educational  activities  of  the  Church.  The  wholesale  and 
sometimes  forced  conversion  of  the  barbarians  seemed  to 
leave  no  room  for  instruction  prior  to  reception  into  her 

495 


CATECHETICS  AND   CATECHETICAL   INSTRUCTION. 

communion.  "When  baptism  was  made  a  term  of  capitula- 
tion with  a  conquered  foe, — when  the  Eoman  captives  were 
the  chief  missionaries  among  their  German  conquerors, — 
when  the  marching  of  a  vanquished  army  through  a  river 
was  pronounced  Christian  baptism, — we  need  not  be  sur- 
prised that  catechization  should  have  gone  out  of  practice. 
Deluged  with  a  resistless  restive  tide  of  half-changed  bar- 
barians, it  was  but  natural  that  the  Church  should  in  a 
measure  lose  her  earlier  catechetical  zeal  and  activity. 
Efforts  were  made,  here  and  there,  to  instruct  a  tribe  of 
barbarians.  Some  of  the  convents  made  it  their  duty  to 
instruct  the  young,  but  their  endeavors  were  mainly  con- 
fined to  the  children  of  wealthy  and  noble  families.  Occa- 
sionally the  solitary  voice  of  a  bishop  would  be  vainly 
raised  in  behalf  of  the  young,  perishing  for  lack  of  know- 
ledge. Charlemagne  and  Louis  the  Pious  issued  general 
decrees,  calling  for  a  revival  of  religious  instruction.  The 
former  called  upon  the  convents  to  interest  themselves  in 
the  religious  education  of  the  young  in  their  neighbor- 
hoods, and  admonished  the  priests  to  teach  the  children  of 
their  congregations  the  Lord's  Prayer  and  the  Creed.  If 
they  understood  not  the  Latin,  they  should  teach  them  in 
their  mother-tongue.  It  is  evident,  however,  that  all  their 
efforts  resulted  at  best  simply  in  a  mechanical  memorizing 
of  the  Creed  and  the  Lord's  Prayer. 

In  the  eighth  Century,  Kero,  a  monk  of  St.  Gall,  in  Swit- 
zerland, published  the  first  German  Catechism.  In  the 
middle  of  the  ninth  century,  Rabanus  Maurus,  afterwards 
Archbishop  of  Mentz,  called  the  First  Schoolman  of  Ger- 
many, published  a  method  for  the  preparation  of  catechu- 
mens, and  made  earnest  efforts  to  introduce  catechetical 
instruction.  As  we  approach  the  Reformation,  the  sense 
of  want  in  this  direction  increases.  Voices  are  heard  at 
Church-councils,  and  occasionally  from  a  bishop  in  his 
diocese,  for  a  revival  of  catechization.  But,  as  the  Church 
adopted  no  formal  and  practicable  measures  to  remedy  the 
existing  evil,  earnest  men  began  to  work  informally  and 

496 


CATECHETICS   AND   CATECHETICAL   INSTRUCTION. 

without  ecclesiastical  sanction.  As  Palmer  truly  remarks 
(Evangelisclie  Ivateclietik,  p.  12):  "The  heretics  of  the 
Middle  Ages  inaugurated  a  new  period  for  catechetics. 
And  if  we  ask  what  they  have  rendered  for  this  cause,  it 
can  be  replied : — a.  They  accorded  to  the  baptized  youth 
the  care  and  nurture  of  Christian  instruction;  6.  They  in- 
troduced catechisms  into  their  communions,  to  give  to  their 
common  faith  a  more  fixed  basis  for  the  mind  and  memory; 
c.  From  early  youth  they  sought  to  lead  their  people  to  the 
fountain  of  Scripture,  which  the  Roman  Catholic  Church 
fails  to  do  to  this  day."  The  Waldenses  formed  a  cate- 
chism as  early  as  a.  d.  1100.  The  Jeromites  or  Gregorians, 
a  sect  founded  by  Gerhard  Groote  in  1384,  likewise  made 
great  efibrts  to  instruct  the  masses.  For  their  zeal  in  this 
direction  the  mendicant  monks  tried  their  utmost  to  have 
them  excommunicated.  Thus,  in  the  night  of  mediaeval 
Catholicism,  here  and  there  an  erratic  ray  darted  above  the 
horizon,  heralding  the  dawn  of  returning  day. 

The  Beformaiion. — The  Reformers  did  not  originate  a  new 
system  of  catechizatiou,  but  simply  developed  the  work  of 
their  predecessors..  The  doctrine  of  the  universal  priest- 
hood of  believers,  and  that  of  the  Bible  as  the  only  rule  of 
faith,  would  necessarily  lead  to  a  more  general  circulation 
of  the  Scriptures,  and  to  the  religious  instruction  of  the 
common  people.  At  this  the  Reformers  aimed  from  the 
start.  Having  lost  confidence  in  the  magical  efficacy  of 
means,  and  in  the  blind  mechanical  memorizing  of  the 
Creed  and  the  Lord's  Prayer,  they  endeavored  as  far  as 
possible  to  give  an  intelligible  exposition  of  these,  and  to 
apply  their  truths  practically  to  the  heart  and  life.  Cate- 
chetical institutions  were  founded.  Their  ecclesiastical 
regulations  prescribe  the  duties  of  catechists  and  catechu- 
mens in  detail, — when  to  catechize,  how  and  how  often, 
who  and  whom.  Numerous  catechisms  were  formed, 
— among  others,  our  own  Heidelberg  Catechism,  whose 
adoption  the  Reformed  Church,  after  the  expiration  of  an- 

497 


CATECHETICS  AND  CATECHETICAL  INSTRUCTION. 

other  hundred  years,  is,  in  the  providence  of  God,  per- 
mitted to  commemorate. 

But  even  in  this  period  we  do  not  yet  find  catechetics 
developed  into  a  distinct  science.  What  we  call  catechiza- 
tion,  by  a  free  interchange  of  questions  and  answers,  was 
unknown  even  to  the  Reformers.  The  children  committed 
the  catechism,  and  recited  their  lessons  in  the  catechetical 
meetings,  all  with  a  view,  however,  of  assisting  them  to 
understand  the  catechetical  sermon.  This  consisted  of  a 
simple  explanation  of  portions  of  the  catechism,  for  which 
their  previous  lessons  were  but  a  preparation. 

Despite  the  zeal  of  the  Lutheran  and  Reformed  branches 
of  Protestantism,  catechization  again  declined.  After  the 
death  of  the  Reformers,  the  simple  exercises  held  for  the 
young  degenerated  into  a  dry  formal  routine,  without  sap 
or  savor.  In  the  hands  of  schoolmasters  they  were  made 
burdensome  tasks,  without  religious  unction,  and  repulsive 
to  the  youthful  mind.  Ere  long  these  exercises  were 
superseded  by  catechetical  sermons,  rendered  pointless  by 
the  abstruse  speculations  of  Protestant  scholastics. 

Much  as  had  been  done  for  catechization  in  the  previous 
history  of  the  Church,  it  was  not  until  the  seventeenth 
century  that  it  was  developed  and  perfected  into  a  distinct 
science.  The  first  work  on  catechetics  was  written  by 
Trotzendorf,  toward  the  end  of  the  sixteenth  century,  en- 
titled 3Iei]iodium  Doctrince  Caiechcikce.  Again,  as  before, 
catechetics  received  a  reviving  impulse  from  one  in  advance 
of  his  age  and  who  was  persecuted  for  what  was  supposed  his 
unchurchly  zeal.  To  Spener,  the  founder  of  the  Pietist 
school  in  Germany,  more  than  to  any  other  man,  belongs 
the  credit  of  raising  catechization  to  a  science.  His  simple 
expositions  of  doctrine,  according  to  the  order  of  Luther's 
Smaller  Catechism,  kindled  a  new  life  in  a  large  religious 
circle,  and  gave  a  new  impulse  to  Protestant  Christianity 
in  Germany.  What  the  rulers  vainly  endeavored  to  ac- 
complish by  royal  edicts,  Spener  efiected  by  his  humble 
personal  efibrts  and   influence.      His   instructions  to  the 

493 


CATECHETICS    AND    CATECHETICAL   INSTRUCTION. 

young  incited  tliousands  earnestly  to  study  the  word  of 
God.  So  unpopular  had  catechization  become  among  the 
masses  that  when  Spener  was  promoted  by  his  ruler,  they 
said  of  him,  "In  endeavoring  to  procure  a  court-preacher 
our  Grand  Duke  has  obtained  a  schoolmaster."  His  writ- 
ings, lectures,  and  sermons  form  an  epoch  in  the  history  of 
cateehctics.  From  this  on,  it  became  a  regular  branch  of 
study  in  some  of  the  German  universities.  The  first  theory 
of  catechetics  was  published  by  Mosheim,  in  his  "  Sitten- 
lehre  der  heiligen  Schrift,"  Ilalle,  1735.  lie  was  followed 
by  Baumgarten  and  others.  Thus  the  scientific  ground- 
work of  catechetics  was  laid.  Others  have  continued  to 
work  at  the  superstructure.  The  building  is  still  progress- 
ing. It  is  by  no  means  completed.  Much  material  and 
work  are  still  needed  to  finish  what  has  been  so  auspi- 
ciously begun.  K'otwithstanding  the  progress  which  has 
been  made,  however,  leading  writers  on  this  subject  regard 
the  science  of  catechization  as  still  in  its  infancy. 

The  Protestant  Churches  of  Germany  excel  all  others  in 
their  theory  and  practice  of  catechetics.  The  Lutheran, 
Reformed,  Moravian,  and  United  Evangelical  bodies  make 
the  thorough  and  faithful  instruction  of  the  young  a  uniform 
practice.  The  German  Reformed  Church  of  the  United 
States  continues  to  y^ractise  the  excellent  usage  inherited 
from  the  fatherland,  as  does  also  the  main  part  of  the 
Lutheran  Church.  The  Dutch  Reformed  Church  has  from 
the  start  practised  catechization.  Holland  has  even  sur- 
passed Germany  in  furnishing  valuable  expositions  of  the 
Heidelberg  Catechism.*  The  constitution  of  the  Dutch 
Reformed  Church  in  this  country  requires  every  one  who 
takes  a  pastoral  charge,  to  explain  a  portion  of  the  Heidel- 
berg Catechism  on  every  Lord's  day,  so  as  to  go  over  the 
whole  of  it,  if  possible,  every  year.  The  Church  of  England 
has  practically  retrograded  in  its  cateclietical  zeal.  In  some 
parts  of  the  Scotch  Presbyterian  Church  the  good  old  prac- 

*  Nevin  on  the  Heidelberg  Catechism,  p.  98. 

499 


CATECHETICS   AND   CATECHETICAL   INSTRUCTION. 

tice  of  family  catechization  is  still  retained.  On  every 
Lord's  day,  the  father  of  the  family,  or  one  of  the  elders 
of  the  Church,  catechizes  the  members  of  the  household. 
So  far  as  we  can  ascertain,  however,  this  excellent  custom 
has  to  a  great  extent  gone  out  of  use  in  the  Presbyterian 
Churches  of  this  country.  Time  will  not  allow  us  to  give 
a  detailed  history  of  modern  catechetics  in  the  different 
branches  of  Protestantism. 

It  is  conceded  by  standard  Catholic  writers  that  the  re- 
vival of  catechization  by  the  Churches  of  the  Reformation 
incited  to  a  corresponding  activity  in  the  Roman  Church. 
Roman  Catholic  catechisms  were  multiplied.  Canisi's 
Catechism,  published  in  1554,  is  commended  to  general  use 
by  the  Emperor  Ferdinand  and  Philip,  King  of  Spain. 
Both  acknowledge  that  they  found  it  necessary  to  oppose  a 
catechism  to  the  many  works  of  this  kind  published  by  the 
errorists.*  The  same  acknowledgment  is  made  by  the 
Council  of  Trent,  which  for  this  reason  found  it  necessary 
to  publish  the  catechism  named  after  it.  With  all  its  cate- 
chisms, however,  the  Roman  Catholic  Church  possesses  a 
meagre  system  of  catechization.  As  a  general  thing,  its 
exercises  simply  consist  of  a  memorizing  and  reciting  of  the 
lessons  by  rote.f  In  later  times  earnest  men  have  made 
unauthorized  efforts  to  improve  their  defective  method. 
Some  of  these  have  been  barely  tolerated;  others  have  been 
censured  for  their  zeal.| 

The  Greek  Church  published  its  first  catechism  in  the 
middle  of  the  seventeenth  century.  The  multiplication  of 
catechisms,  and  the  zeal  shown  in  their  use,  promised  for  a 
season  a  great  improvement  in  her  educational  system ;  but 
she  has  relapsed  into  her  former  torpid  state. 

The  history  of  catechization,  like  the  history  of  the 
Church,  is  an  alternating  between  light  and  darkness,  be- 


*  Koecher's  Kat.  Gesch.  der  Papstlichen  Kirche,  Jena,  pp.  275-284. 
f  Pastoral  Theologie,  von  Claus  Harms,  1  Theil,  p.  136. 
J  Palmer,  Evangelische  Katechetik,  p.  48. 
500 


CATECHETICS   AND   CATECHETICAL   IXSTRUCTION. 

tween  the  revival  and  the  decay  of  life.  Like  all  vital 
growth,  it  has  battled  its  way  toward  maturity  through 
hindrances  many  and  formidable.  Like  a  good  seed,  it 
has  fought  its  way  through  frost  and  thaw,  through  rain 
and  drought,  down  to  this  present.  It  has  steadily  ad- 
vanced. It  will  continue  to  grow.  Ours  is  the  honor  to 
aid  its  progress. 

The  Meihod  of  Cakchizaiion.— It  cannot  be  disguised  that 
the  prevailing  educational  spirit  of  this  country  is  essen- 
tially uncatechetical.  A  notion  is  popular,  that  religion 
is  not  to  be  obtained  by  such  means, — that  it  may  be  good 
enough  in  its  place,  but  cannot  be  of  any  real  eiFect  in 
leading  a  soul  to  a  saving  knowledge  of  the  truth,  or  in 
securing  the  renewing  of  the  Holy  Ghost.  This,  after  all, 
it  is  supposed,  must  be  produced  by  something  else.  Thus 
it  has  come  to  pass  that,  even  in  Churches  which  in  former 
years  practised  catechization,  the  system  has  been  emptied 
of  its  substantial  significance  and  is  now  used  only  by  way 
of  compliment  to  a  venerated  custom. 

In  this  country  our  classes  of  catechumens  are  often 
composed  of  baptized  and  unbaptized  persons.  Whatever 
may  be  our  views  of  the  objective  power  of  baptism,  it  will 
be  generally  conceded  that  a  baptized  person  sustains  a 
diflerent  relation  to  Christ  and  the  Holy  Ghost  from  one 
that  is  unbaptized.  So  far  as  religious  instruction  is  con- 
cerned, baptism  predisposes  the  heart  to  gracious  impres- 
sions. As  the  earth's  surface  in  the  spring  of  the  year  is 
turned  toward  the  sun  at  an  angle  which  will  increase  the 
life-giving  heat  of  his  rays,  so  baptism  turns  the  heart  to 
Christ,  and  to  the  Holy  Ghost,  at  a  renewing  saving  angle. 
A  baptized  person  is  no  longer  a  natural  man,  in  the  sense 
of  one  unbaptized.*  In  the  Church  of  St.  Ouen,  in  France, 
there  is  a  baptismal  font,  in  whose  water  you  can  see  re- 
liected  the  whole  grand  architecture,  pillar,  arch,  and  roof 
of  the  building.     It  is  a  beautiful  image  of  the  relation  of 


*Ebrard,  Praktische  Thcologie,  p.  143, 

^01 


CATECIIETICS   AND    CATECHETICAL   INSTRUCTION. 

baptism  to  the  education  and  future  character  of  the  sub- 
ject. The  small  font  collects  and  concentrates  in  its  mys- 
terious mirror  the  possibilities  of  the  future  man. 

The  unbaptized  are  not  as  favorable  subjects  for  catechi- 
zation  as  the  baptized.  They  require  a  different  treatment. 
It  would  almost  seem  necessary  to  follow  the  example  of 
the  early  Church,  and  adopt  some  special  method  to  reach 
those  outside  of  the  covenant, — a  mission-catechization  to 
suit  their  peculiar  case. 

A  proper  family  training  is  a  necessary  preparation  for 
catechization.  Christian  nurture  in  the  family  is  related  to 
catechization  as  the  law  is  to  the  gospel.  It  is  a  school- 
master to  bring  them  to  the  catechumenate.  Christian  edu- 
cation begins  in  the  family,  is  continued  in  the  school,  com- 
pleted in  the  catechetical  class,  and  crowned  by  confirma- 
tion. Religious  instruction  in  the  family  is,  alas!  too  often 
neglected.  Its  training,  in  this  country  especially,  is  fre- 
quently but  a  passive  influence,  without  the  exercise  of 
authority,  restraint,  or  parental  coercion.  The  child  is 
allowed  to  grow  up  good  or  evil,  moral  or  immoral,  reli- 
gious or  irreligious,  as  it  listeth.  It  is  Rousseau's  theory  of 
human  nature  ffoino-  to  seed.  Thus  the  minds  of  catechu- 
mens  are  preoccupied  with  a  crop  of  evil.  Good  seed  must 
be  sown  into  the  heart  of  childhood ;  it  grows  not  native 
there.  I^o  field  runs  to  wheat,  but  to  weeds;  and  that 
left  unweeded  may  render  the  future  sowing  of  good  seed 
but  fruitless  waste.  Faithless  family  training  is  a  bane  to 
the  catechist. 

An  eflicient  method  of  catechization  assumes  a  good  pre- 
paratory religious  training.  In  Germany,  and  in  other  parts 
of  Europe,  the  catechism  is  taught  in  the  day-schools. 
The  parents  co-operate  with  the  school-teachers  in  indoctri- 
nating their  children  in  the  truths  of  the  Bible.  The 
catechism.  Scripture  verses,  and  hymns  are  committed  to 
memory,  and  studied  as  regularly  as  any  other  part  of 
their  school  lessons.  This  is  done  at  an  age  when  the  me- 
mory is  most  retentive,  the  conscience  unseared  by  sinful 

502 


CATECHETICS   AND    CATECHETICAL   INSTRUCTION. 

habits,  and  the  heart  tenderly  susceptible  of  religious  im- 
pressions. In  most  places  the  pastor  visits  the  school  on 
certain  days  of  the  week  and  catechizes  the  children.  Thus 
by  the  time  he  instructs  them,  preparatory  to  confirmation, 
their  thorough  knowledge  of  the  catechism  renders  the 
work  of  catechization  comparatively  easy.  As  a  rule,  the 
schools  of  this  country  render  no  assistance  of  this  sort. 

It  is  sometimes  asserted  that  the  Sunday-school  furnishes 
the  religious  instruction  to  the  young  -which  in  some  other 
countries  is  derived  from  the  day-schools.  This  institution 
has  been  fitly  named  "the  nursery  of  the  Church."  It  has 
been  a  prolific  source  of  good  in  these  United  States.  It 
has  scattered  pages  of  truth  as  densely  as  the  falling  leaves 
of  November  days,  which  enrich  the  bods  that  offer  them 
a  place  of  repose.  And  yet  institutions,  like  the  men  that 
found  them,  are  fallible.  That  it  has  done  so  much  good 
despite  of  its  faults,  shows  how  much  more  it  might  effect 
if  these  could  be  removed. 

It  cannot  be  denied  that  Sunday-schools,  as  the  most  of 
them  are  conducted,  do  not  foster  a  love  or  cultivate  a  skill 
for  catechetical  exercises.  There  is  a  felt  disagreement  be- 
tween the  system  of  instruction  pursued  here,  and  that  of 
catechization.  It  is  true,  the  question-books  used  contain 
lessons  explanatory  of  the  Scriptures.  But,  instead  of  fix- 
ing in  the  minds  of  the  children  condensed  crystallized 
truths  which  are  complete  in  themselves,  they  are  made  to 
traverse  chapter  after  chapter  and  book  after  book,  study- 
ing hundreds  of  different  subjects,  simple  and  mysterious, 
as  they  may  present  themselves  in  the  course  of  their 
lessons.  Many  commit  Scripture  verses,  but  at  random, 
without  any  reference  to  the  illustration  or  proof  of  a  par- 
ticular doctrine.  Some  are  taught  to  lay  all  the  stress  on 
the  largest  number  of  verses,  so  as  to  secure  a  prize.  The 
mind  is  filled  with  a  chaotic  mass  of  Scripture  knowledge, 
instead  of  classifying  it  under  doctrinal  heads  with  a  view 
of  teaching  and  impressing  upon  the  heart  certain  truths 
clearly  stated  and  proven. 

503 


CATECHETICS   AND    CATECnETICAL   INSTRUCTION. 

Thus  it  often  laappens  tliat  when  persons  are  transferred 
from  the  Sunday-school  into  the  catechetical  class  they 
feel  themselves  in  a  foreign  element.  The  former  should 
furnish  a  preparatory  training  for  the  latter.  Just  as  in  all 
preparatory  institutions — and  the  Sunday-school  should 
not  claim  to  be  any  thing  more  than  this — such  text-books 
are  studied  as  will  best  prepare  the  student  for  the  exami- 
nation he  is  required  to  undergo  to  enter  college,  so  the 
books,  especially  the  question-books  used  in  the  Sun- 
day-school, should  be  selected  with  a  view  of  preparing 
the  young  for  a  definite  end, — for  the  completion  of  their 
religious  instruction,  wdiicli  they  receive  by  the  final  cate- 
chization  of  the  pastor.  The  method  and  matter  of  in- 
struction ought  to  be  conformed  as  much  as  possible  to 
that  used  and  taught  in  the  catechetical  class.  The  chief 
question-book  ought  to  be  the  catechism.  The  pastor 
should  regularly  visit  the  school  on  appointed  days,  just  as 
the  German  Dorf-pastor  visits  the  school  of  his  parish,  and 
catechize  the  children  himself  and  impart  such  counsel  as 
he  may  deem  proper.  This  would,  to  some  extent,  make 
the  Sunday-school  in  this  country  what  the  day-schools  are 
in  Germany, — a  nursery  of  the  Church  and  the  handmaid 
of  catechization. 

Methods  of  Catechization. — There  are  three  methods 
of  catechization : — 

1.  The  Socratic  Method^,  purporting  to  have  been  derived 
from  the  celebrated  Athenian  philosopher.  It  is  well  known 
that  Socrates  instructed  his  disciples  by  means  of  wise  and 
skilfully-framed  questions.  He  alleged, that  his  principal 
duty  as  an  instructor  of  others  was  merely  to  assist  them  in 
giving  birth  to  their  ideas,  assuming  that,  possessing  these 
at  least  seminally,  no  teacher  need  impart  them.  His  office, 
as  he  supposed,  was  not  so  much  to  sow  seed,  as  to  draw 
out  that  already  in  the  mind,  and  make  it  germinate, 
sprout,  grow,  and  ripen,  as  the  rain  and  the  sun  do  the 
seeds  in  tJie  soil.  As  applied  to  catechization,  this  method 
requires  the  pupil  to  be  purely  active,  the  teacher  simply 

504 


CATECHETICS   AND    CATECHETICAL   INSTRUCTION. 

aiding  him  to  understand  and  develop  that  which  he  inhe- 
rently may  possess  in  a  latent  form.  This  view  was  partly 
reproduced  by  Rousseau  in  his  theory  of  human  nature.  He 
alleged  that  no  child  could  recite  its  catechism  without 
telling  a  falsehood.  All  that  human  nature  needed,  he 
thought,  was  fair  play  to  develop  that  which  it  possesses, — 
that  the  best  and  only  true  system  of  education  was  that 
which  put  nothing  into  the  mind  and  heart,  granting  a  full 
liberty  of  development  according  to  man's  innate  impulses. 
Hence  he  held  that  religious  instruction,  if  imparted  at  all, 
should  be  deferred  till  old  age.  The  Socratic  method  is 
partly  false  and  partly  true.  It  is  ftilse  in  that  it  makes  the 
learner  purely  active.  It  assumes  that  man  naturally  pos- 
sesses what  can  only  be  given  him  by  another.  It  is  true 
in  that  its  method  of  questioning  stimulates  to  thought  and 
reflection,  and  trains  the  learner  to  reproduce  the  truth  and 
make  it  his  own  by  vital  assimilation. 

2.  TJ\e  Akroamatic  Method  is  the  opposite  of  this,  in  which 
the  pupil  is  purely  passive.  The  learner's  mind  is  wholly 
receptive,  into  which  the  teacher  pours  the  truth  from  with- 
out. The  catechist  lectures,  without  calling  out  the  active 
mental  energies  of  the  catechumen  by  the  use  of  questions. 
This  method  is  true  in  so  far  as  it  regards  the  human  mind 
as  destitute  of  truth ;  but  it  runs  to  the  other  extreme,  in 
that  it  treats  it  simply  as  a  passive  receptacle  of  truth,  into 
which  all  must  be  poured  from  without ;  and  in  so  far  it  is 
not  true. 

3.  Between  these  two  is  the  union  of  both,— the  golden 
mean, — uniting  the  Socratic  and  Akroamatic  in  what  is 
called  the  Eroiematic  Method.  In  this  the  learner  is  both 
passive  and  active,  both  receives  and  gives.  He  receives 
truth  from  the  catechism  and  the  catechist,  which  by  a 
series  of  questions  is  linked  to  points  of  contact  in  the 
heart,  and  kindles  into  life  latent  powers  that  may  lie  in- 
nate in  the  soul.  Here  it  wull  be  proper  to  determine 
what  the  learner  should  receive,  and  what  he  should  be 
made  to  give  out  of  his  own  mind. 

2  M  505 


CATECHETICS   AND    CATECHETICAL   INSTRUCTION. 

Giving  and  Receioing. — 1.  What  slioiild  we  give  to  the 
catechumen  ?  Much  depends  here  on  his  intelhgence.  If 
others  have  not  done  it,  we  must  impart  to  him  the  facts 
of  redemption,  the  leading  essential  doctrines  of  the  Chris- 
tian religion.  These  are  not  in  the  mind  by  nature,  but 
are  given  to  it  by  the  word  of  God  and  through  the  min- 
istry of  the  gospel. 

2.  How  much  should  we  give  to  the  catechumen? 
Enough  clearly  to  understand  the  way  of  life.  Only  this, 
and  nothing  more.  The  leading  facts  in  sacred  history, 
especially  those  in  the  life  of  Christ,  should  be  imparted. 
The  evil  of  giving  too  much  is  as  great  as  that  of  giving 
too  little.  We  live  in  an  age  when  knowledge  is  measured 
by  quantity  rather  than  by  quality.  Men  have  a  morbid 
appetite  for  aimless  universal  information.  The  world  is 
fall  of  literary  inebriates,  fast  drinking  themselves  to  mad- 
ness and  to  death.  » 

The  ability  of  a  teacher  is  often  measured  by  his  ency- 
clopesdiac  pretensions.  Wlien  learning  degenerates  into 
loquacity,  it  becomes  like  a  shallow  stream,  possessing 
breadth  without  depth,  noise  without  power.  It  has  been 
said  that  in  the  American  system  of  education  "  nothing 
less  than  too  much  is  plenty  of  any  thing."  Alas!  how 
often  the  minds  of  learners  are  made  "to  float  on  an  ocean 
of  talk"  !  Within  a  given  space  of  ground  five  grains  of 
wheat  may  produce  hundreds,  whereas  five  hundred  will 
produce  nothing,  because  there  is  too  much  seed  for  the 
strength  of  the  soil.  It  is  so  with  the  mind.  This  morbid 
passion  to  know  any  thing  and  every  thing,  and  more  still, 
useful  and  useless, — these  aspirings  for  multifarious  know- 
ing (Vielwisserei), — must  be  held  in  proper  check.  Apt 
truths  and  wisely  put  questions  penetrate  the  rock,  drop 
by  drop;  but  sometimes  the  torrent  carries  it  all  oiF  again. 
Give  the  learner  facts,  though  few.  Facts,  like  grains  of 
wheat,  are  complete  in  themselves.  Like  the  wheat  found 
in  Egyptian  tombs,  they  may  lie  undeveloped  for  a  long 
while,  but,  when  the  sun  and  rain  reach  them,  at  once  they 

506 


CATECHETICS   AND   CATECHETICAL   INSTRUCTION. 

will  sprout  and  grow  up  to  a  harvest.  Like  the  pearls 
found  in  miry  sea-beds,  they  are  polished  by  the  very  im- 
purities around  them. 

Beware  of  burdening  the  mind  of  the  learner  with  pon- 
derous and  superfluous  ballast.  Discard  needless  amplifi- 
cation. Limit  the  lesson,  the  questions,  the  proof-texts, 
the  words,  to  a  minimum  quantity.  Too  much  blunts  the 
mental  perception.  It  dilutes  the  wine  into  insipidity. 
"The  secret  of  a  great  mind  is  heroically  to  remain 
ignorant  of  many  things  which  men  take  pride  in  know- 
ing." 'Tis  the  secret,  too,  of  a  wise  teacher.  lie  will  not 
make  a  parade  of  learning,  or  bury  the  pupil's  mind 
beneath  a  heap  of  aptless  information,  however  precious 
in  itself.  He  will  reject  much  that  is  good  and  true,  be- 
cause it  is  not  to  the  point.  Two  apt  proof-texts  are  better 
than  twenty.  "In  der  Beschriinkung  zeigt  sich  erst  der 
Meister," — ^Limitation  is  the  mark  of  a  master.*  This, 
however,  does  not  exclude  explanation,  illustration,  exhort- 
ation, and  warning.  Points  of  doctrine  should  be  illus- 
trated and  applied  to  practical  life  by  historical  examples 
and  incidents  from  religious  biography.  These,  too,  are 
facts, — facts  sprouted  and  sprung  into  fruit-bearing  plants. 
In  such  illustrations  theo?ogy  teaches  by  example.  Verba 
docent,  exernpla  trahunt.  (An  excellent  work  of  catechetical 
illustrations  in  the  German  is  that  of  Caspari,  Altes  und 
Neues  zu  Luther's  Klcincm  Katechismus.) 

3.  "What  should  be  taken  from  the  catechumen,  or  de- 
veloped from  his  own  mind?  All  that  he  can  find  by  his 
own  exertions.  Like  Socrates,  the  catechist  should  aid  the 
learner  to  bring  forth  ideas.  From  what  the  catechumen 
knows  he  is  to  be  taught  what  he  does  not  know.  The 
known  forms  the  basis,  the  point  of  contact,  for  the  un- 
known. Give  him  nothing  wdiich  he  can  find  or  furnish 
himself.  Half-forgotten  instructions  of  years  long  gone 
should  not  be  repeated :  they  should  simply  be  called  up 


*  Goethe. 


CATECHETICS  AND  CATECHETICAL  INSTRUCTION. 

by  some  question, — a  question  wliich  will  kindle  them  into 
life  and  light.  Learners  of  the  present  day  do  not  always 
like  this  so  well.  They  wish  to  receive  ideas  without  the 
pains  of  begetting  them.  But  a  better  training  will  soon 
teach  them  a  more  excellent  way.  What  we  acquire  by 
our  own  toil  we  prize  more  highly  than  the  precious  gifts 
of  friends.  We  enjoy  it  more.  Sweet  is  the  taste  of  hard- 
earned  bread!  '■'■Eureka!'''  exclaimed  the  ancient  philoso- 
pher, in  a  frenzy  of  delight,  when  he  found  the  long- 
sought  truth.  So  there  is  joy  in  the  heart  of  every  earnest 
seeker  of  truth  when  he,  and  not  another,  finds  the  pre- 
cious pearl.  Give  nothing  to  the  catechumen  which  he 
knows,  or  can  himself  work  out  in  his  own  mind  with  or 
without  the  aid  of  the  catechist. 

The  Art  of  Questioning. — Of  course  the  questions  in  the 
catechism  will  be  used  as  they  stand;  but,  in  addition  to 
these,  the  catechist  will  have  to  furnish  others.  He  is  not, 
as  some  suppose,  simply  to  pour  thoughts  into  unthinking 
minds.  The  learner  must  be  stimulated  and,  if  need  be, 
goaded  to  mental  action.  And  as  good  Pestalozzi,  one  of 
the  masters  of  modern  catechetics,  says,  "After  all,  in  re- 
ligion, as  in  other  matters,  one  only  learns  to  think  hy  think- 
ing.'' But  some  one  must  point  the  way.  The  Greeks 
conquered  the  world  by  the  strength  they  received  in  their 
athletic  exercises.  So  mind  gains  strength  by  collision 
with  mind.  To  excite  to  mental  action,  and  not  be  a  sub- 
stitute for  it,  is  the  ofiice  of  a  catechist.  Sir  Isaac  Kewton 
said  that  he  effected  his  discoveries  "by  thinking  continu- 
ally upon  them."  The  disciple  of  Christ  must  be  taught 
to  "think  on  these  things," — to  think. 

How  should  the  questions  be  formed  and  asked? 

1.  No  question  should  be  simply  affirmative  or  negative, — 
which  admits  of  a  simple  yes  or  no, — except  in  rare  cases. 
All  the  leading  writers  on  pedagogics  agree  that  the  ques- 
tion and  answer  should  be  more  than  one  word, — a  sen- 
tence. 

2.  No  question  should  admit  of  two  or  more  answers. 

508 


CATECHETICS   AND   CATECHETICAL   INSTKUCTION. 

It  should  not  be  vague  and  general,  but  definite  and  direct. 
"What  is  a  comforter?"  is  a  question  that  will  admit  of 
several  answers,  but  which  one  you  may  desire  will  be  diffi- 
cult for  the  catechumen  to  determine.  Hence  the  question 
should  be  compact  and  clear.  The  learner  must  be  able 
distinctly  to  see  what  you  want. 

3.  The  question  should  be  simple  and  short.  "All  great 
things  are  simple."*  Goethe  gives  us  a  correct  trait  of  the 
devil,  when  Mephistopheles  counsels  Faust  to  pay  no  at- 
tention to  things  in  theology,  but  to  dwell  solel}'-  on  words. 
This  is  the  advice  religious  teachers  usually  receive  from 
that  quarter.  And  how  many  foolishly  follow  it!  The 
question  must  not  deal  in  empty  words,  but  in  words 
expressing  things.  The  old  Greeks  only  respected  that 
method  of  mental  cultivation  which  produced  short  sen- 
tences and  brave  men.  It  is  the  cultivation  which  the 
catechist  needs.  The  question  ask,  and  the  question  only, 
in  one  sentence,  without  complicated  clauses,  and  as  short 
as  possible. 

4.  First  address  the  question  to  the  whole  class,  then  name 
the  person  who  is  to  answer.  A  question,  no  less  than 
an  explanation,  belongs  to  all.  Every  learner  should  feel 
that  it  is  addressed  to  him  personally,  even  though  another 
one  should  be  called  on  for  an  answer.f  In  this  way  the 
questioner  secures  the  attention  of  the  whole  class.  Com- 
mitting to  memory  is  necessary  for  a  good  method  of  cate- 
chization.  In  some  places  memorizing  has  gone  out  of 
practice.  It  needs  to  be  revived.  The  catechism,  proof- 
passages,  and  good  hymns,  committed  to  memory,  are  a 
source  of  spiritual  light  through  life.  Truth  thus  treasured 
up  in  the  mind  becomes 

"A  tower  of  strength, 
A  trusty  shield  and  weapon." 

But  the  lessons  should  not  be  made  too  long,  lest  they 


*  Daniel  Webster.  |  Bormann,  Unterrichtskunde,  pp.  62-67. 

509 


CATECHETICS   AND   CATECHETICAL   INSTRUCTION. 

become  a  dreaded  task.  Just  enough  should  be  assigned 
to  enable  the  learner  to  commit  it  well,  and  no  more.  "A 
little  well  done  is  better  than  much  half  done." 

The  catechumen  should  not  be  made  to  commit  that 
which  is  wholly  unintelligible.  For  a  man  ignorant  of  the 
Latin,  it  is  burdensome  to  commit  one  of  Cicero's  orations. 
Memorizing  has  been  brought  into  reproach  by  the  alleged 
magical  efficacy  which  is  sometimes  claimed  for  it.  All 
cannot  be  understandingly  explained  to  the  learner,  but 
some  idea  of  the  lesson's  meaning  should  be  given  him,  to 
assist  the  memory  in  committing  it.  It  is  the  dullest  and 
dreariest  burden  imaginable,  mechanically  to  commit  a 
mass  of  unmeaning  lumber.  To  give  interest  and  attrac- 
tion to  the  truth,  therefore,  and  lighten  the  wofk  of  the 
memory,  the  question  should  be  explained  before  it  is  com- 
mitted. 

"We  need  scarcely  remark  that  a  catechetical  exercise 
ought  to  be  devotional.  Singing  and  prayer,  and  an  earnest 
practical  application  of  the  truth  to  the  hearts  of  the  cate- 
chumens, are  of  paramount  importance,  "When  a  class  is 
started,  every  member  of'  it  should  procure  a  Bible,  a  cate- 
chism, and  a  hymn-book.  The  true  aim  and  end  of  catechi- 
zation  is  to  bring  the  learner  to  the  Lamb  of  God:  if  it 
produce  not  penitence  and  faith  in  his  heart,  its  work  has 
been  poorly  accomplished.  To  memorize  the  catechism 
and  recite  it  well  is  already  a  great  deal,  but  it  is  not 
enough.  The  heart  of  man  must  not  be  dealt  with  as  a 
mummy,  but  as  a  garden, — a  garden  which  needs  weeding 
and  good  seed.  To  sink  the  seed  into  a  fruitful  earth-bed, 
is  the  aim  of  a  wise  farmer;  to  dig  around  the  tree,  dung 
it,  and  excite  the  bark-pores  into  action,  is  the  aim  of  a 
wise  gardener;  it  is  likewise  the  aim  of  a  wise  catechist. 
To  make  the  catechumen  a  devout  worshipper  of  God  and 
a  faithful  follower  of  His  Son  Jesus  Christ,  is  the  end  of 
all  catechization.  A  sympathizing,  loving  heart  is  needed 
no  less  than  mind  and  method.  But  the  best  method, 
however  skilfully  plied,  may  prove  fruitless.     Its  success 

510 


CATECHETICS    AND    CATECHETICAL    INSTRUCTION. 

depends  much  on  the  personality  of  the  catechist.  Not 
only  a  teacher,  but  a  master,  he  should  bo.  The  former 
instructs,  the  latter  moulds.  He  is  authority  to  his  cate- 
chumens, which  gains  power  and  respect  by  his  faith  and 
godly  life.  He  must  carry  their  souls  on  his  heart.  He 
must  pray  for  them  in  his  closet,  and  with  them  in  the 
class.  It  must  be  seen  that  he  loves  their  souls  and  ear- 
nestly desires  their  salvation.  The  genial  piety  and  fervent 
zeal  of  a  catechist  give  him  a  vantage-ground.  As  the  ivy 
coils  around  the  trunk  of  a  strong  tree,  so  they  gradually 
work  their  hearts  and  habits  heavenward  by  coiling  around 
him.  This  is  training:  it  is  Erziehuvg.  The  catechumen 
raises  his  soul  up  toward  faith  and  holiness  by  means  of 
the  pastor's  personality.  The  young  need  a  human  teacher, 
too,  in  whom  they  can  believe,  whom  they  can  obey  and 
love.  If  he  has  the  fire  of  God's  Spirit  in  his  heart,  his 
speech  and  presence  will  help  to  kindle  its  light  and 
warmth  in  their  souls.  He  must  live  and  love  Christ,  no 
less  than  proclaim  and  teach  Ilim  in  language, — 

"  He  tries  each  art,  reproves  each  dull  delay, 
Allures  to  brighter  worlds,  and  leads  the  way." 

A  man  with  a  godly  catechetical  enthusiasm  can  do 
more  with  a  bad  method  than  one  with  a  lukewarm  heart 
can  do  with  a  good  one. 

At  what  age,  and  how  long,  persons  should  be  catechized, 
it  is  not  easy  uniformly  to  determine.  Among  the  Jews, 
eight  months  were  required  for  religious  instruction.*  In 
the  early  Chvirch,  baptized  persons  were  admitted  as  cate- 
chumens at  the  age  of  eight  years,  and  continued  learners 
from  two  to  three  years.  Clemens,  who  was  an  exception 
to  Gentile  converts,  was  admitted  to  baptism  after  a  prepa- 
ration of  three  months.  Jewish  converts,  who  generally 
were  well  instructed  in  the  Old  Testament  Scriptures,  were 
admitted  after  a  preparatory  course  of  eight  months.     lu 

*  Hueffell,  Beruf  des  Geistlichen,  Zweiter  Band,  p.  7. 

511 


CATECHETICS  AND  CATECHETICAL  INSTRUCTION. 

Eastern  countries,  where  tlie  body  and  mind  mature  at  an 
earlier  period  in  life,  ten  years  of  age  is  equivalent  to 
twelve  and  fourteen  in  Europe  and  America.  We  cannot 
fix  a  uniform  time  for  all,  as  to  lohen  and  how  loiig.  Some 
are  as  old  at  fourteen  as  others  are  at  sixteen.  Begin  be- 
times. The  younger  the  tenderer ;  the  nearer  their  natural 
the  more  susceptible  of  their  spiritual  birth.  The  smallest 
planets  are  nearest  the  sun,  as  small  children  are  nearest  the 
Saviour,  of  whom  He  ever  continues  to  say,  "  Suffer  them 
to  come  unto  me,  and  forbid  them  not."  Much  depends  on 
previous  training,  as  to  the  length  of  time  required.  Too 
great  a  hurry  gives  the  exercises  a  careless  cast,  and  the 
catechumen  reason  to  despair  of  mastering  his  lessons. 
On  the  other  hand,  a  course  too  much  protracted  becomes 
tedious  and  sometimes  stale.  Earnestness  and  vigor  on 
the  part  of  the  catechist,  and  industry  and  devout  zeal  on 
the  part  of  the  catechumens,  justify  a  course  of  not  more 
than  six  months,  where  the  services  are  held  weekly. 
Care  should  be  taken,  however,  that  religious  instruction 
comes  in  its  proper  order.  Some  favor  a  system  of  mis- 
called catechization  after  confirmation.  This  is  like  at- 
tempting to  push  the  foundation  under  a  building  after  the 
superstructure  has  been  reared.  Such  persons,  it  would 
seem,  need  to  be  taught  that  the  basis  is  the  beginning  and 
not  the  end  of  the  building. 

A  diversity  of  temperament,  training,  and  character  re- 
quires the  catechist  to  vary  his  mode  of  treatment.  He 
must  acquaint  himself  with  the  natural  peculiarities  of  each 
learner.  All  persons  are  not  constituted  alike,  and  it  is 
not  always  their  fault  that  they  are  not.  "iSTo  man  could 
be  anybody  else."  A  person  is  not  always  to  blame  for  not 
having  what  he  has  not.  For  his  temperament  and  train- 
ing we  must  not  hold  him  too  strictly  responsible.  A 
Peter,  John,  Nathanael,  Timothy,  Mary,  Martha,  and  Mag- 
dalen, may  all  be  in  one  and  the  same  class.  How  diflTerently 
each  one  thinks  and  feels  from  all  the  rest !  Some  treat 
new-born  souls  as  the  red  Indian  his  ofi'spring,  who  binds 

512 


CATECIIETICS   AND    CATECHETICAL   INSTRUCTION. 

each  new-born  babe  to  the  same  board.  They  bandage 
and  embahn  thorn  as  did  the  old  Egyptians  their  dead,  and 
thus  produce  mummies  instead  of  living  moral  beings. 
!Nature  casts  no  two  souls  over  the  same  mould,  and  she 
allows  no  catechist  to  do  it  with  impunity.  Grace  never 
subverts  or  destroys  the  natural  temperament.  It  gives  it  a 
sanctified  direction,  and  makes  it  tributary  to  the  glory  of 
God.  Paul,  Peter,  and  John,  though  regenerated,  retained 
their  psychological  peculiarities  to  the  end  of  life.  Study 
your  material.  Michael  Angelo  saw  in  the  rough  unhewn 
mass  of  marble  the  future  statue,  and  in  each  mass  he  saw 
a  different  statue.  But  it  required  many  a  cautious  stroke 
of  the  chisel  till  all  the  parts  Avere  symmetrically  developed. 
Steadily  and  hopefully  stroke  follows  stroke,  day  after  day 
and  year  after  year,  letting  patience  have  her  perfect  work. 
Beware  of  ruining  your  material  by  endeavoring  "  to  do  at 
a  bloAv  what  Providence  does  by  degrees." 

Angelo,  too,  master  as  he  was,  had  his  mishaps,  showing 
that  his  immortal  genius  worked  with  a  mortal  hand. 
The  catechist  meets  with  some  material  which  stubbornly 
resists  his  moulding  efforts.  A  defective  home-training 
and  years  of  sinful  habits  have  so  wasted  the  vital  energies, 
and  given  such  a  wrong  bent  to  the  mind  and  morals,  as 
to  defy  the  wisest  remedies.  A  relapse  into  sin  by  the 
catechumen  is  not  always  a  proof  of  a  faithless  catechist, 
or  of  the  uselessness  of  catCchization.  A  cut  or  scratch  in 
the  tender  twig  may  heal  over,  but  underneath  remains  a 
scar  that  may  sink  a  rot  to  weaken  the  trunk  of  the  oak, 
where  the  future  storm  will  break  it  off.  Catechumens 
sometimes  bring  hearts  into  the  class,  sore  with  parental 
neglect  and  sinful  habits,  or  with  concealed  scars  which 
absorb  the  diseased  humors  of  the  spiritual  nature,  forming 
the  vulnerable  part  of  the  future  Christian,  against  which 
Satan  will  direct  his  attacks  with  fatal  success. 

The  diversity  of  mental  capacity  requires  the  catechist 
to  vary  his  treatment.  Some  possess  retentive  memories, 
but  are    dull   of   apprehension;    others   grasp   the   truth 

513 


CATECHETICS   AND   CATECHETICAL   INSTRUCTION. 

quickly,  and  just  as  quickly  lose  it.  A  German  has  always 
more  in  Ms  head  than  he  can  get  out;  whilst  a  French- 
man gets  out  more  than  he  has  in.  Catechists  not  unfre- 
quently  have  German  and  French  heads  in  the  same 
class.  The  one  has  ideas  without  language,  the  other 
language  without  ideas.  The  one  should  be  helped  to  an 
outlet  for  his  ideas,  the  other  should  be  helped  to  ideas  for 
his  mental  outlet.  In  short,  the  catechist  must  study  and 
learn  many  things  not  found  in  the  books.  A  knowledge 
of  human  nature,  and  a  sound  and  clear  discrimination 
of  character,  are  no  loss  important  than  a  thorough  theo- 
logical training.  Like  the  physician,  he  can  find  general 
principles  to  guide  him  in  his  books,  but  when  he  comes 
to  apply  them  to  individual  cases  he  is  thrown  upon  his 
own  judgment.  Then  his  best  counsellor  is  the  Holy 
Ghost,  his  best  means  to  procure  direction  is  prayer. 

It  is  not  an  easy  matter  to  be  a  good  catechist.  We 
may  say  of  our  countrymen  as  Clans  Harms  said  of  his : 
"We  lack  skill  and  aptitude  in  catechization."  (Es  fehlt 
an  Fettigkeir  im  Katechisiren.)*  Earnestness  and  taste 
for  it,  too,  are  wanting.  It  is  more  difficult  to  catechize 
than  to  preach.  But  who  devotes  as  much  time,  labor, 
and  prayer  to  a  catechetical  exercise  as  to  a  sermon?  A 
learned  European  author  sa^'s,  "  There  is  nothing  in  the 
world  whereby  a  servant  of  God  can  efifect  more  good 
than  by  catechization."  It  has  been  the  drilling-school 
of  heroes,  the  mother  of  martyrs,  the  mysterious  loom  by 
which  the  Holy  Spirit,  through  human  agency,  wove 
golden  threads  of  undecaying  truth  into  the  woof  of  human 
hearts.  It  taught  the  Reformers  before  the  Eeformation 
courage  to  confess  the  truth  in  the  face  of  fagots  and 
flames,  and  to  seal  their  faith  by  their  blood.  You  can 
scarcely  read  a  page  in  the  life  of  Luther,  Zwingli,  Calvin, 
Melanchthon,  or  Knox,  without  seeing  and  feeling  flashes 
of  martyr-fire  kindled  by  the  thorough   study  of   God's 

*  Pastoral  Theologie,  Erstes  Buch,  p.  136. 
514 


CATECHETICS   AND    CATECHETICAL   INSTRUCTION. 

word.  And  what  a  noble  concern  these  godly  men 
evinced  tliat  these  same  principles,  taught  in  the  Holy 
Scriptures,  slioiild  be  early  grafted  into  the  minds  of  the 
young.  The  Reformed  Cliurch,  too,  has  her  martyrs,  no 
less  renowned  than  those  who  fell  in  earlier  times.  The 
soil  of  France,  Holland,  the  Palatinate,  and  Switzerland  is 
hallowed  with  the  blood  of  saints.  There  were  giants  in 
those  days,  made  strong  by  the  early  study  and  thorough 
knowledge  of  the  word  of  God.  Their  piety  was  grounded 
on  doctrine,  sound  doctrine,  on  truth  that  never  lies  and 
never  dies.  They  had  something  to  live  for.  They  had 
principles  to  die  for.  There  were  doctrines  at  stake. 
Doctrines !  They  have  strangely  depreciated  in  modern 
times.  We  see  the  fatal  fruits  of  a  piety  without  doctrine, 
of  faith  without  knowledge,  of  devotion  without  firmness. 
"It  is  a  symptom  "of  the  wretched,  flaccid,  pulseless,  con- 
dition of  sundry  in  our  day  that  they  never  speak  of  theo- 
log}^,  of  catechisms,  of  doctrinal  sermons,  but  with  a  sneer. 
The  religion  which  tlicy  would  like,  if  indeed  they  have 
thought  enough  to  know  their  own  mind,  would  be  all 
sentimentality  and  alF  softness.  Their  weakened  mental 
organs  reject  the  strong  meat.  Know  ye  that  manly 
bone,  sinew,  and  muscle  do  not  form  themselves  on  the 
emollient  regimen  of  a  Christianit}'  without  doctrine.  The 
men  who  of  old  went  to  the  stake  went  for  doctrines. 
These  doctrines  they  had  learned  in  the  Scriptures,  elabo- 
rated in  meditation,  methodized  in  system,  preached  to 
listening  thousands,  digested  in  the  succinct  formulas  of 
definition,  and  left  for  us,  their  children,  in  those  perma- 
nent crystals  of  the  Reformed  Catechisms  which  are 
scofted  at  by  amiable  wits  and  religious  coxcombs.  Men, 
MEN,  who  can  stand  fast  in  the  faith,  who  can  stand  alone, 
who  have  vertebral  columns,  who  can  bear,  who  can 
forbear,  who  can  advance,  who,  on  due  summons,  can 
strike, — men  armed  with  the  armor  of  righteousness  on  the 
right  hand  and  on  the  left, — that  is,  with  sword  and  shield, 
— are  bred  in  great  study  of  God's  word  and  great  fami- 

515 


CATECHETICS   AND   CATECHETICAL   INSTRUCTION. 

liarity  with  those  evangelic"  truths  which  are  the  motive 
powers  of  the  spiritual  universe."* 

Such  a  training  is  the  design  of  catechization.  It  seeks 
to  root  and  ground  the  youthful  mind  on  the  basis  of 
inspired  truth ;  not  to  while  away  an  occasional  hour  with 
an  intellectual  entertainment,  but  to  teach  the  mind  to 
see,  grasp,  and  assimilate  eternal  principles.  "When 
Thucydides  wrote  the  History  of  the  Peloponnesian  War, 
he  said  it  should  be  "  a  possession  forever"  [xtyjiiu  ii;  Slsc). 
Not  for  a  day,  a  year,  a  lifetime,  do  we  labor;  but,  in  the 
highest  sense,  our  work  is  to  be  the  eternal  possession  of 
our  catechumens.  No  monument  which  a  man  can  rear  is 
so  imperishably  glorious  as  a  well-trained  soul,  and  so  elo- 
quently proclaims  and  perpetuates  the  genius  whose  head 
and  heart  instrumentally  gave  it  form  and  finish.  "If  we 
work  upon  marble,  it  will  perish;  if  we  work  upon  brass, 
time  will  eftace  it ;  if  we  rear  temples,  they  will  crumble 
into  dust ;  but  if  we  work  on  immortal  minds, — if  we 
imbue  them  with  principles,  with  the  just  fear  of  God  and 
our  fellow-men, — we  engrave  on  those  tablets  something 
that  will  brighten  through  all  eternity." 

The  following  points,  then,  claim  our  attention  on  this 
subject: — 

1.  "We  need  a  revival  of  family  catechization,  as  it  was 
practised  among  our  Reformed  ancestors.  With  this,  of 
course,  we  also  need  a  more  faithful  family  training  and 
nurture. 

2.  We  need  a  modification  of  our  Sunday-school  system, 
to  harmonize  it  with  the  system  of  instruction  afterwards 
pursued  in  catechization.  The  pastor  should  have  the 
general  catechetical  supervision  and  control  of  the  school. 

3.  We  need  a  professorship  of  Catechetics  in  our  theo- 
logical seminaries,  to  furnish  our  candidates  for  the 
ministry  with  a  thorough  catechetical  discipline. 

*  Discourses,  J.  W.  Alexander,  D.D.,  p.  328. 
51« 


THE 


FORTUNES 


HEIDELBERG  CATECHISM 


UNITED    STATES. 


By  rev.  J.  11.  A.  BOMBERGER,  D.D. 


THE  FORTUNES  OF  THE  HEIDELBERG  CATECHISM  IN 
THE  UNITED  STATES. 

The  intrinsic  excellence  and  confessional  importance  of 
a  symbolical  book  like  the  Heidelberg  Catecbisui  invests 
its  transfer  to  America,  and  its  influence  among  the  Ame- 
rican Churches,  with  deep  and  general  interest.  Greeted 
at  its  first  appearance  in  the  Palatinate,  three  hundred 
years  ago,  with  devout  joy  by  the  thousands  who  longed 
for  a  united  evangelical  Protestantism,  the  genial,  con- 
ciliatory spirit  of  the  Catechism,  no  less  than  its  profound 
and  faithful  exhibition  of  the  gospel  scheme  of  salvation, 
and  its  logical  yet  lucid  and  popular  plan  of  construction, 
rapidly  won  for  it  the  warmest  admiration  and  very  extra- 
ordinary honor.  Bigotry,  indeed,  denounced  it,  and  eccle- 
siastical haughtiness  discarded  it.  But  it  was  hailed  with 
gratitude  and  most  cordially  welcomed  by  all  who  loved 
the  grace  and  truth  of  the  Lord  Jesus  Christ  more  than 
mere  traditional  churchism  or  partisan  tenets.  Its  early 
triumphs  on  its  native  continent  are,  however,  the  theme 
of  another  essay  designed  for  this  commemorative  festival, 
and  need  not  be  dwelt  upon  here. 

But  what  fortunes  attended  it  when,  nearly  a  century 
after  its  first  publication,  it  entered  upon  a  new  career  in 
this  country?  How  did  it  endure  transplantation  from  the 
parent  vineyard  to  the  richer  mould  of  cleared  forests  and 
reclaimed  valleys  on  the  great  and  almost  unknown  con- 
tinent of  the  West?  Did  the  change  improve  or  hurt  it, 
drive  unnaturally  forward  or  unhappily  retard  its  growth? 

"519 


THE  FORTUNES  OF  THE  HEIDELBERG  CATECHISM 

Stimulated  unduly  by  the  richness  and  virgin  vigor  of  the 
new  soil,  did  it  rapidly  run  out  into  rank  but  unsubstantial 
growths,  like  the  exuberant  vegetation  of  our  vast  allu- 
vials,  or,  invigorated  by  the  change  and  rendered  more 
firm  and  hardy  by  the  peculiar  exposures  incident  to  that 
change,  has  it  been  gathering  greater  inward  strength  and 
yielding  even  better  fruits  than  in  its  native  field  ? 

These  questions  have  been  raised  to  indicate  v/hat  we 
consider  the  import  and  bearings  of  the  subject  assigned 
for  this  essay.  An  attempt  to  answer  them,  according  to 
the  best  sources  of  information  at  hand,  shall  be  our  task. 
At  the  outset,  however,  we  cannot  forbear  expressing  deep 
regret  that  the  material  necessary  to  a  satisfactory  investi- 
gation of  such  historical  subjects  is  so  exceedingly  scanty 
among  us,  and  that  the  little  in  existence  is  so  scattered 
and  inaccessible.  The  pioneer  fathers  of  our  Church  in 
this  country  seem,  for  the  most  part,  not  to  have  realized 
the  importance  of  the  forests  they  were  clearing,  and  the 
foundations  they  were  laying,  sufiiciently  to  keep  accurate 
diaries  of  their  work.  Either  they  were  too  intent  upon 
their  toils,  too  zealous  in  the  faithful  discharge  of  each 
day's  responsibilities,  too  meek  to  attach  sufficient  import- 
ance to  their  labors,  or  too  indifterent  to  what  might  be 
the  wishes  and  wants  of  posterity,  to  write  and  preserve 
detailed  narratives  of  the  ecclesiastical  events  of  their 
times.  The  real  makers  of  the  most  important  facts  of 
history  are  rarely  conscious  of  the  part  they  are  perform- 
ing. If  they  were,  they  would  be  far  less  fitted  for  their 
work.  Foundations  are  laid  beneath  the  surface,  and  not 
with  observation.  And  yet,  when  laid,  and  gradually  made 
to  support  a  building  whose  solidity  and  fair  proportions 
draw  all  eyes  towards  it,  who  would  not  be  glad  to  know 
what  hands  cut  those  foundation-stones  out  of  the  native 
quarry  and  laid  them  so  wisely  and  securely  upon  the 
strong  rock-bed  below? 

But  the  desirable  records  are  wanting;  and  those  upon 
whom  is  now  devolved  the  duty  of  writing  the  history,  or 

520 


IN   THE    UNITED    STATES. 

portions  of  the  history,  of  those  early  times,  must  make 
the  best  use  of  the  few  and  brief  traditions  preserved. 
They  are  but  imperfect  fragments,  nor  twelve  basketsful 
at  that,  although  thousands  may  have  been  fed  at  the 
original  feast. 

In  the  prosecution  of  the  task  before  us,  the  external  for- 
tunes of  the  CatceJiisni  in  this  countr>/,  or  its  history  as  a  boofc, 
claim  the  first  attention. 

For  its  earliest  appearance  in  America  we  are  indebted 
to  the  primitive  Dutch  settlers  along  the  Hudson.  Imbued 
from  childhood  with  devout  regard  for  the  book  from 
which  at  their  parents'  knees  they  had  learned  the  doc- 
trines of  the  grace  of  God  in  Jesus  Christ,  it  seems  to 
have  been  one  of  their  chief  cares  to  place  a  copy  of  the 
Catechism  in  their  native  language  among  the  few  trea- 
sures they  brought  with  them  from  their  Netherland 
homes  to  their  new  abodes.  Uniformly  it  was  bound  in 
the  same  volume  with  their  Psalm  and  Hymn  book,  as  an 
appendix,  and  mostly  with  the  Canons  of  Dort  attached. 
Sometimes  the  Mcene  and  Athanasian  Creeds  were  added. 
A  copy  now  before  us,  published,  by  authority  of  the 
States-General  and  of  the  Classis  of  Leeuwarden,  by  Abra- 
ham Ferwerda,  1746  (a  reprint  of  earlier  editions),  contains 
also  the  New  Testament,  forms  for  sacramental  and  other 
church-services,  together  wi^i  prayers  for  family  and 
public  use. 

The  first  importation  of  the  Catechism  to  this  country 
may,  therefore,  be  dated  back  as  far  as  1619  (or  possibly 
even  1609),  when  the  first  Dutch  Church  was  probably 
organized  at  Fort  Amsterdam  (New  York).  And  the 
earliest  form  in  which  it  existed  here  was  that  just  de- 
scribed. No  American  edition  of  the  Catechism  in  the 
Dutch  language  was  ever  printed.  All  that  were  used 
until  the  English  language  gained  ascendency  in  the  Re- 
formed Dutch  Church  were  imported  from  Holland  in 
connection  with  the  Psalm-book. 

Nearly,  or  quite,  a  hundred  years  later  than  its  first  im- 

2N  521 


/ 


/ 


THE  FORTUNES  OF  THE  HEIDELBERG  CATECHISM 

portation  by  Hollanders  in  the  Dutch  language,  the  Cate- 
chism was  brought  over  to  America  by  members  of  the 
Reformed  Church  emigrating  from  the  Palatinate  and 
settling  within  the  limits  of  the  colony  of  Pennsylvania. 
In  their  case,  too,  it  originally  existed  in  combination  with 
their  Psalm  and  Hymn  book,  the  principal  services  of  the 
Palatinate  Liturgy,  and  family  prayers.  Next  to  their 
Bible,  this  volume  was  their  casket  of  choice  jewels,  their 
daily  vade-mecum. 

The  earliest  American  edition  of  the  Catechism  in  G-er- 
man  was  that  printed  and  published  in  the  Psalm  and 
Hymn  book  of  Christopher  Saur,  Germantown,  Pennsyl- 
vania, 1752,  1753.  An  edition  of  the  Hymn-Book,  by  the 
same  publisher,  1744,  does  not  contain  the  Catechism.  A 
copy  of  this  edition  of  1744  is  preserved  in  the  Philadel- 
phia Library.  A  copy  of  the  edition  of  1752-3  is  in  the 
wTiter's  possession.  The  psalms  of  this  edition  are  Am- 
brose Lobwasser's  metrical  version.  The  hymns,  including 
Joachim  Neander's  Hymns  of  the  Covenant,  are  a  reprint 
of  the  Marburg  Hymn-Book,  published  by  John  Henry 
Stock.  These  are  followed  by  the  Catechism  and  a  com- 
pendium of  the  Catechism,  morning  and  evening  prayers, 
fast-day,  penitential,  and  communion  prayers,  the  gospels 
and  epistles  for  the  Church-year,  a  brief  history  of  the  de- 
struction of  Jerusalem,  and,  finally,  devout  private  prayers 
for  the  Church.  This  volume  was  generally  used  by  the 
German  Reformed  Churches  of  this  country  for  many 
years,  though  we  have  no  account  of  later  editions. 

Besides  this  form,  the  Catechism  was  also  contained  in 
the  quarto  copies  of  the  Palatinate  Agenda,  in  German, 
with  which  the  first  ministers  of  the  Church  in  this  country 
were  supplied.  These,  however,  were  exclusively  in  the 
hands  of  the  clergy. 

Subsequently  the  Catechism,  in  German,  was  imblished 
in  a  separate  form.  The  earliest  edition  with  which  we  have 
met  is  that  published  by  Carl  Cist,  on  Second  Street,  near 
Hace,  Philadelphia,  1790.     Its  title  is :  "  Catechismus,  oder 


IN   THE   UNITED    STATES. 

kurzer  UnteiTiclit  Christlicher  Lehre,  fiir  die  angehende 
Jiigend  in  der  Churfiirstliclien  Pfalz  und  andern  Refor- 
mirten  Orten  zu  gebraiichen :  sammt  der  Haus-Tafel  mit 
und  oline  Biblischen  Spriicli-Buclilein.  Alles  zur  Ehre 
nnd  Lob  Gottes."  As  an  appendix  it  contains  also  tbe 
"  Erste  Walirlieits-Milch,  fiir  Siiiiglinge  am  Alter  und  Ver- 
stand;"  and,  "Ein  kurzer  Auszug  aus  dem  Hrn.  Doct.  u. 
Prof.  Lampens  Ileil.  Brautsclimuck,  den  recliten  u.  niitz- 
lielien  Gebraucli  des  heil.  Abendmalils  betreffend;  in 
Frag  u.  Antwort  gestellt  von  J.  Th.  Schild,  Eef.  Pred.  zu 
Oppenheim,"  &c.  It  is  in  «mall  18mo  form.  This  same 
book  was  afterward  republished  by  Conrad  Zentler,*  who 
seems  to  have  been  the  successor  of  Cist  An  edition  be- 
fore me,  by  Zentler,  dated  1807,  is  an  exact  reprint  of  the 
edition  above  described.  Zentler  continued  in  business 
until  1845  or  1846.  This  Cist-Zentler  Catechism  may  still 
be  met  with  among  our  German  members  in  great  num- 
bers. 

Other,  and  later,  editions  of  the  Catechism  in  German^ 
were  published  by  G.  W.  Mentz,  Philadelphia;  by  Gruber 
k  May,  Hagerstown,  Md. ;  and  finally  by  the  Synod's  Print- 
ing Establishment,  Chambersburg,  Pa.,  in  1840. 

The  first  American  edition  of  the  Catechism  separately 
in  English  was  printed  and  published  about  1820,  by  a  Mrs. 
Schweitzer,  at  Fourth  and  Pace  Streets,  Philadelphia. 
This  edition  appears  to  have  subsequently  passed  over  to 
the  hands  of  Geo.  W.  Mentz,  who  commenced  the  publi- 
cation of  it  about  1825,  in  Philadelphia. 

Gruber  &  May  of  Hagerstown,  and  Smith  of  Chambers- 
burg, published  later  editions;  and  finally  the  present 
authorized  edition,  with  the  Constitution  of  the  Church, 
&c.,  was  issued  by  the  Synod's  Printing  Establishment,  in 
1840.     ■ 

Parry's  version  of  the  Heidelberg  Catechism  in  English, 
revised  by  L.  H.  Steiner,  M.D.,  was  published  in  the  Mer- 

*  Zentler  published  the  Minutes  of  Synod  for  1821  and  1822. 

523 


THE   FORTUNES    OF   THE    HEIDELBERG   CATECHISM 

cersburg  Review  in  1860,  and  issued  in  pamphlet  form  in 
tlie  same  year  by  M.  Kieffer  &  Co.,  Cliambersburg. 

A  Latin  edition  of  the  Catechism,  carefully  prepared 
and  published  under  the  eye  of  Dr.  Stein er,  has  very  re- 
cently appeared,  for  private  circulation.  It  is  printed  in 
the  finest  style  of  typography.  Baltimorise,  Typis  Joannis 
D.  Toy,  1862. 

Under  this  branch  of  our  subject  it  is  proper  at  least 
to  notice  a  number  of  catechetical  works  which  appeared 
from  time  to  time  in  the  Church,  either  as  rivals  or  recruit- 
ing servants  of  our  formal  standard. 

The  earliest  of  these,  a  very  rare  little  relic,*  is  entitled : 
"Kurzer  Catechismus,  vor  etliche  Gemeinen  Jesu  aus  der 
Keformirten  Religion,  in  Pennsylvania,  Die  sich  zum  alten 
Berner  Synods  halten :  Herausgegeben  von  Johannes 
Bechteln,  Diener  des  Worts  Gottes.  Philadelphia,  Ge- 
druckt  bey  Benjamin  Franklin,  1742."  On  the  second  page 
we  learn  that  the  book  was  to  be  had :  In  Philadelphia,  of 
Stephen  Benezet;  in  Germantown,  of  J.  Bechteln;  in 
Falconer  Swamp,  of  H.  Antes;  in  Oley,  of  John  Leinbach; 
in  Lancaster  town,  of  Daniel  M.  Quinet ;  in  Skippack,  of 
G.  Merckeln;  in  Saucon,  of  Jacob  Bachman;  and  in 
Forks  (near  Easton),  of  Eyreck. 

It  contains  the  "XII  chief  articles  of  the  great  Synod 
of  Berne,  Switzerland,  held  in  January,  1532,  published  by 
the  State  authorities,  and  readopted  in  1728.  See  p.  1  in 
the  Hirten-Buchlein." 

Then  follows  the  Catechism  proper.  It  was  designed,  in 
the  full  sense  of  the  term,  to  be  a  rival  of  the  Heidelberg 
Catechism,  and  a  means  of  drawing  the  members  of  the 
Church  away  from  the  doctrinal  basis  of  that  confession  of 
faith.f 

The  earliest  compendium  of  the   Heidelberg  Catechism 

*  For  the  copy  in  my  possession  I  am  indebted  to  the  kindness  of  the  Rev. 
de  Sohweinitz,  of  the  Moravian  Church. 

f  See  Harbaugh's  "Fathers  of  the  Reformed  Church,"  vol.  i.  pp.  312-325, 
for  an  interesting  sketch  of  Bechtel'slife. 
S24 


IN   THE    UNITED    STATES. 

used  in  this  country  was  that  contained  in  the  Palatinate 
Agenda  brought  over  by  the  venerated  missionary  founders 
of  our  Church  here.  It  is  very  brief,  but  comprehensive, 
and,  after  all  our  efforts  to  provide  something  better,  may 
probably  not  be  surpassed  for  its  purpose.  A  translation 
of  it  may  be  found  in  the  Mercersburg  Review  for  1850 
(Vol.  n.)  pp.  266-268. 

That  valualjlc  auxiliary  to  the  Heidelberg  Catechism, 
the  so-called  Pahitinate  Catechism,  originally  published  in 
Heidelberg,  September,  1684,  was  reprinted  in  this  country, 
first  in  Philadelphia,  1777  (probably  under  the  supervision 
of  Weyberg,  then  pastor  of  this  congregation),  and  again 
in  Easton,  1829.  Twenty  years  later  it  was  translated  by 
the  Rev.  J.  H.  Good  and  Rev.  H.  Ilarbaugh,  and  pub- 
lished by  M.  KiefFer  &;  Co.,  Chambersburg.  Its  general 
excellence,  and  special  fidelity  to  the  genius  and  spirit  of 
the  original  work  of  1563,  are  too  well  known  to  need  de- 
monstration in  this  essay. 

From  the  minutes  of  Synod  for  1822,  p.  12,  we  learn 
that  a  compendium  of  the  Catechism,  in  German  and 
English,  was  published  in  Carlisle,  Pa.,  several  years  pre- 
viously. Steps  were  taken  for  its  improvement  and  re- 
issue, but  the  instructions  of  Synod  upon  the  subject  seem 
never  to  have  been  fully  carried  out,  although  the  chair- 
man of  the  committee  intrusted  with  the  duty  of  its  prepa^ 
ration,  the  Rev.  A.  Helfenstein,  Jr.,  reported  in  1823  that 
their  work  was  nearly  completed. 

A  number  of  compcndiums,  prepared  by  different  clergy- 
men, were  subsequently  published  and  used  in  the  instruc- 
tion of  catechumens.  Their  use,  however,  was  chiefly 
limited  to  the  pastoral  charges  of  those  who  prepared 
them. 

The  most  important  and  widely  circulated  American 
contribution  to  the  study  and  understanding  of  the  Heidel- 
berg Catechism  is  "  The  Exercises,  &c.,  by  the  Rev.  S.  R. 
Fisher."  This  work  first  appeared  in  1844,  and  was  de- 
signed for  use  in  Sunday  schools  and  catechetical  classes. 

525 


THE  FORTUNES  OF  THE  HEIDELBERG  CATECHISM 

But  little  can  be  said  in  praise  of  tlie  meclianical  execu- 
tion of  most  American  editions  of  the  Catecliism.  Some 
of  them  abound  in  typographical  errors,  and  all  are  printed 
in  rather  plain  st^^le  and  on  poor  paper.  The  English 
translation  in  current  use  is  said  to  be  marred  by  many 
inaccuracies,  some  of  which  seriously  aifect  the  original 
sense.  In  this  respect  it  is  to  be  hoped  that  the  ter- 
centenary year  will  lead  to  improvements  worthy  of  the 
work. 

Turning  from  these  bibliographical  details,  let  us  en- 
deavor to  trace  the  internal  fortunes  of  the  Catechism,  or  its 
history  as  a  text-book  of  religious  instruction  and  a  standard  of 
theological  doctrine  in  the  Reformed  Church  of  this  country. 
This  branch  of  our  subject  will  also  require  us  to  remark 
upon  any  misfortunes  with  which  the  Catechism  may  have 
met  in  its  ecclesiastical  course,  and  any  dangers  to  which 
it  may  now  be,  or  seem  to  be,  exposed. 

In  the  widest  sense,  the  fortunes  of  the  Catechism  are 
most  closely  bound  up  with  the  entire  inner  life  of  the 
Church,  and  form  the  chief  substance  of  her  history.  By 
the  position  it  holds  among  us,  it  has  had  a  double  func- 
tion to  perform,  and  each  one  vital  and  pervasive.  It  is 
our  confession  of  faith  and  standard  of  doctrine.  It  is 
also  our  text-book  of  practical  religious  instruction.  It  is 
our  doctrinal  symbol  and  our  catechetical  manual.  And 
it  is  a  peculiar  glory  of  the  book  that  it  is  so  admirably 
adapted  to  both  these  purposes. 

Assuming  the  necessit}'  and  importance  of  a  formal  creed 
or  confession  of  faith  as  an  explicit  avowal  of  her  cordial 
apprehension  of  the  cardinal  doctrines  of  Christianity  and 
as  a  palladium  of  evangelical  orthodoxy,  the  Reformed 
Church  in  this  country  from  the  first  made  the  Heidelberg 
Catechism  the  actual  or  virtual  standard  of  theological  in- 
struction and  doctrinal  belief.  The  liberal  spirit,  in  regard 
to  non-essential  points,  which  animates  the  work  was,  in- 
deed, cordially  cherished.  ISTo  trivial  shibboleths  were  made 
a  test  of  orthodoxy,  or  the  condition  of  a  welcome  into  the 

526 


IN   THE    UNITED    STATES. 

brotherhood.  But,  at  the  same  time,  an  liouest  and  hearty 
subscription  to  the  Articles  of  Faith  avowed  m  the  Cate- 
chism was  ever  rigidly  demanded.  Most  of  the  fathers  of 
tlie  Church  in  America  had  learned  the  doctrines  of  grace 
as  they  arc  set  forth  in  this  chief  symbol  of  the  Reformed 
Church;  and,  fully  persuaded  of  their  divine  truth  and 
their  entire  agreement  with  the  faith  of  the  primitive 
Church, — on  which,  as  contained  in  the  Apostles'  Creed, 
they  were  based,  and  around  which,  as  a  living  centre,  they 
revolved, — those  earnest  and  devoted  men  cast  themselves 
upon  the  perils  of  the  great  deep,  and  encountered  the 
trials  of  this  new  and  desolate  missionary  field,  that  they 
might  transplant  and  perpetuate  on  the  growing  continent 
of  the  "West  that  system  of  evangelical  truth  which  has 
been  such  a  blessed  bond  of  union  and  so  strong  a  bulwark 
of  orthodoxy  among  the  Reformed  Churches  of  their  native 
land. 

On  minor  points,  and  possibly  on  some  even  of  more  se- 
rious moment, — at  least  if  their  legitimate  consequences 
were  considered, — they  might  dificr  from  each  other.  All 
had  not  been  trained  for  the  ministry  in  the  same  theological 
schools.  All  had  not  been  nurtured  under  the  same  pious 
influences.  Some  were  educated  in  Zurich,  some  in  Hei- 
delberg, some  in  Herborn,  some  in  Basel,  some  in  Halle, 
and  some  had  learned  the  more  rigid  Calvinistic  orthodoxy 
of  the  Dort  school.  According  to  the  mode  of  thought  and 
style  of  piety  prevailing  at  the  time  of  their  education  and 
during  the  earlier  period  of  their  ministry,  they  might  sev- 
erally be  more  or  less  stiffly  orthodox,  more  or  less  pliantly 
pietistic.  But  in  the  main  there  was  unanimity  and  union 
among  them  in  regard  to  the  peculiar  doctrines  of  their 
Church,  and  they  displayed  common  zeal  for  the  main- 
tenance of  the  doctrines  of  the  Catechism  of  the  Church 
in  their  integrity.  The  pietism  of  the  previous  period  had 
largely  yielded,  in  Europe,  to  the  seductions  of  Illumina- 
tion. Illumination-  was  drifting  more  and  more  rapidly 
into  the  dark  and  frigid  zone  of  rationalistic  skepticism 

527 


THE   FORTUNES    OF   THE   HEIDELBERG    CATECHISM 

and  infidelity.  Still  it  was  mercifully  ordered  by  the  Head 
of  the  Church  that  our  first  missionaries  of  the  Cross  in 
this  country  should  be  men  who  had,  in  a  good  measure, 
been  kept  from  the  pernicious  influences  of  what  was  be- 
coming the  ruling  theology  of  the  parent  Church, — men 
of  devout  simplicity,  evangelical  integrity,  and  sincere  per- 
sonal piety.  They  were  deeply  imbued  with  the  spirit  of 
the  doctrines  of  the  Catechism,  although  it  had  almost  en- 
tirely ceased  to  be  a  rule  of  faith  in  the  theological  schools 
in  which  they  had  been  educated.  •  The  spirit  of  the  Lob- 
wasser  metrical  version  of  the  Psalms,  of  Neander's  Cove- 
nant Hymns,  and  of  Freylinghausen's  deeply  spiritual  songs 
still  ruled  in  their  hearts.  Churchliness  without  the  con- 
tractions of  churchism,  piety  without  the  laxities  of  pie- 
tism, characterized  their  dogmas  and  their  life.  In  this 
spirit  they  clung — theologicall}^  and  ecclesiastically — to 
the  Heidelberg  Catechism,  and  even  may  be  said  to  have 
revived  and  re-established  its  symbolical  authority  as  the 
standard  of  doctrine  in  the  Reformed  Church  of  this 
country.  Hence  any  attempt  like  that  of  John  Bechtel  of 
Germantown,  in  1742,  to  set  up  another  standard,  not  only 
failed  to  elicit  co-o]3eration,  but  excited  so  much  opposition 
that  the  originator  of  it  found  it  conducive  to  his  comfort 
to  seek  a  spiritual  home  in  another  Church.  The  piety  of 
Zinzendorf  and  his  brethren  was  not  questioned.  Their 
devoted  and  self-denying  zeal  was  admired.  The  close 
and  fraternal  relations  which  had  existed  between  the  Bo- 
hemian Brethren  and  the  Reformed  Church  of  an  earlier 
period  were  kindly  remembered.  But  when  their  influ- 
ence came  in  contact  or, conflict  with  the  principles  and 
genius  of  the  acknowledged  Reformed  symbol,  they  were 
firmly,  and  sometimes  even  passionate!}^,  withstood.  So 
that  the  zeal  of  the  venerable  John  Philip  Boehm  in  de- 
fending his  position  and  that  of  his  Church  against  the 
assaults  made  upon  the  faith  of  the  Churclr^  may  be  taken 

*  Fathers  of  the  Reformed  Church,  p,  i.  p.  285. 
528 


IX    THE    UNITED    STATES. 

as  a  fair  index  of  the  aniiuus  oi'  our  ministry  during  that 
early  period. 

To  what  extent  the  Catecliisni  was  made  the  hasis  of 
theological  education  in  the  case  of  candidates  for  the 
ministry,  who,  according  to  the  prevailing  custom  of  those 
daj's,  pursued  their  studies  under  the  direction  of  some 
private  clergyman,  we  have  no  documentar}'  means  of 
ascertaining.  But,  from  the  traditional  testimony  of  those 
aged  fathers  among  ns  who  form  the  living  links  hetween 
that  early  period  and  our  own,  we  learn  that  a  careful 
study  of  the  Catechism  constituted  an  important  part  of 
their  otherwise  irregular  and  defective  course. 

Indications  of  the  theological  authority  of  the  Catechism 
for  the  fathers  of  our  Church  may  be  seen,  we  think,  in 
such  of  their  sermons  as  have  been  handed  down  to  us. 
Few  and  rare  as  tliese  are,  they  still  serve  as  specimens 
not  only  of  their  style  of  preaching,  but  of  the  system  of 
faith  which  ruled  them.  Such  indications  are  furnished 
by  the  sermons  af  John  Conrad  Steiner,  pastor  of  the  very 
congregation  in  which  we  are  nov/  convened  from  1751  to 
1762,  a  volume  of  which  was  published  by  his  intelligent 
and  amiable  widow  in  1763.  And  that  the  eloquent  and 
learned  Christian  Ludwig  Becker  of  Baltimore  —  three  of 
whose  successors  in  the  pastorate  of  the  First  Reformed 
Church  of  that  city  are  members  of  this  Convention — was 
animated  by  the  same  doctrinal  faith,  is  satisfactorily  at- 
tested by  the  volume  of  his  sermons  published  in  Leipsic 
shortly  before  his  embarkation  for  this  country. 

Further  proof  of  this  interesting  and  important  fact  may 
also  be  derived,  at  least  by  fair  inference,  from  the  con- 
stant use  made  of  the  Catechism  in  the  private  and  public 
instructions  of  the  youth  of  the  Church  in  the  doctrines  of 
the  gospel.  The  reflex  influence  of  this  practice  upo]i  the 
views  of  the  clergy  must  have  been  very  great.  In  their 
faithful  discharge  of  this  part  of  their  duty,  to  which  so 
much  importance  was  attached  and  so  much  time  was  an- 
nually devoted,  the  book  was  scarcely  ever  out  of  their 

529 


THE  FORTUNES  OF  THE  HEIDELBERG  CATECHISM 

hands.  This  continual  rehearsal  and  explanation  of  its 
questions  and  answers  would  weave  its  doctrines,  in  all 
their  shades  of  expression  and  peculiarities  of  statement, 
into  the  very  web  of  their  being.  The  familiar  forms  in 
which  the  truths  of  the  Catechism  are  stated  would  thus 
not  only  become  their  habitual  mode  of  expressing  their 
views,  but  would,  consciously  or  unconsciously  to  them- 
selves, fashion  and  mould  their  thoughts  and  belief.  In 
this  way  the  hand-book  of  instruction  would  become  a 
more  dominant  norm  of  their  own  faith  than  any  system 
of  theology  in  other  form  could  well  be.  For,  as  good 
hymns  in  frequent  use  not  only  are  vehicles  of  pious  emo- 
tions, but  serve  to  excite  and  modify  those  emotions,  so  a 
good  catechism  constantly  used  not  only  gives  us  words  in 
which  to  avow  our  faith,  but  exerts  a  mighty  moulding  in- 
fluence upon  the  character  of  that  faith  itself. 

As  our  Church  in  this  country  progressed  toward  a 
more  complete  and  perfect  ecclesiastical  organization,  it 
also  laid  down,  among  other  things,  in  more  distinct  and 
decided  form,  the  authority  of  her  doctrinal  standard. 
Hence  we  find  an  explicit  constitutional  injunction — or- 
dained by  the  proper  judicatories  of  the  Church  in  1828 — 
requiring  those  elected  to  professorships  in  the  Theological 
Seminar}'-  of  the  Church  to  avow  their  hearty  and  full  en- 
dorsement of  the  doctrines  of  the  Catechism,  not  only  as 
to  their  form,  but  as  to  their  real  substance  and  intention. 
Next  to  the  Holy  Scriptures,  therefore,  the  Catechism  was 
thus  made  the  norm  of  all  instructions  in  the  training  of 
candidates  for  the  ministry.  So  far  as  it  allowed  of  liberty 
in  regard  to  less  essential  doctrines,  those  instructions 
were  not  bound  to  any  rigidly  defined  dogmas.  But  where 
it  took  clear  and  decided  ground  it  should  be  faithfully 
followed.  And  even  in  regard  to  adiaphoristic  points 
no  doctrine  could  be  taught  which  conflicted,  in  its  tenor 
or  its  tendencies,  with  the  great  doctrines  of  grace  laid 
down. 

This  was  indeed  high,  but  only  deserved,  honor  shown 

530 


IX   THE    UNITED    STATES. 

to  our  old  and  noble  symbolical  book.  It  was  restoring  it, 
by  solemn  synodical  action,  to  the  dignity  and  authority 
with  which  it  was  originally  invested  on  its  native  soil. 
Practically  and  virtually,  it  held  such  sway  in  the  Church  of, 
America  before.  But  this  was  now,  as  it  was  meet  it  should 
be,  strengthened  and  enforced  by  all  the  moral  and  spiritual 
power  of  the  highest  judicatory  of  our  Church.  This  is 
significant ;  and  its  significance  cannot  readily  be  over- 
rated. It  was  applying  the  ecclesiastical  power  of  the 
keys  where  the  application  of  that  power  ought  always 
to  prove  most  efiectual  for  the  maintenance  of  truth  and 
piety  in  a  Church.  It  was  throwing  around  the  symbol  of 
our  faith  the  spiritual  wall  of  a  solemn  compact,  confirmed 
by  oath,  between  the  Church  and  the  servants  of  the 
Church  in  the  most  influential  ofiice  to  which  she  could 
call  any  man.  i^o  man  could  make  a  breach  in  that  wall 
without  doing  violence  to  his  oath,  l^o  Pelagian,  no 
Arian,  no  Papist,  no  rationalistic  Puritan,  could  enter  that 
ofiice,  and  in  contempt  or  distortion  of  the  Catechism  in- 
culcate views  and  fancies  peculiar  to  either  of  those  theo- 
ries of  doctrinal  belief.  The  Church  stood  firmly  by  the 
Catechism  in  its  old  Protestant  evangelical  sense,  and  with 
full  and  clear  purpose  determined  that  in  that  sense  its 
influence  and  authority  should  be  perpetuated. 

All  this  was  done,  too,  it  deserves  to  be  remembered,  as 
the  result  of  the  experience  of  nearly  a  hundred  years  of 
the  Church's  history  on  this  continent. 

And  it  was  well  for  the  Church  and  the  Catechism  that 
this  firm  position  in  regard  to  it  as  a  standard  of  doctrine 
was  taken.  We  can  now  see  a  manifest  Providence  in  the 
act.  It  seems  as  though  under  the  influence  of  some  press- 
ing presentiment  of  coming  evil  the  Church  was  girding 
up  her  loins  with  truth  against  approaching  days  of  trial 
and  conflict.  As  nature  prepares  the  trees  of  the  forest  for 
the  angry  storms  of  winter  by  hardening  the  soil  around 
their  roots  and  hiding  their  vigor  and  life  in  the  deep 
foundations  of  the  earth,  so  the  Church  was  led,  though  all 

53.1 


THE   FORTUNES    OF   THE   HEIDELBERG   CATECHISM 

unconsciously,  to  fortify  herself  in  her  symbol  for  a  season 
of  agitations  and  tempests. 

And  the  precaution  had  hardly  been  taken  until  special 
need  of  it  became  apparent,  as  it  has,  indeed,  not  yet  ceased 
to  exist.  But,  the  better  to  understand  and  appreciate  the 
nature  and  extent  of  the  perils  to  which  the  Catechism  now 
became  exposed,  it  will  be  necessary  to  go  back  again  chro- 
nologically, and  advert  to  some  antecedent  facts  connected 
with  i\\Q  function  jjerformed  btj  the  Catechism  as  a  text-boo/c  of 
catechetical  instruction. 

Of  the  importance  attached  by  the  Palatinate  Reformed 
Church  to  the  thorough  indoctrination  of  the  people,  and 
especially  of  youth,  in  the  essential  truths  of  Christianity, 
and  of  the  reasons  justifying  her  zeal  in  the  matter,  this 
essay  is  not  the  place  to  speak.  It  is  the  subject  of  another 
paper  in  tliis  series.  But  the  founders  of  the  Church  in 
the  United  States  brought  with  them  to  this  country  strong 
and  livel}'  convictions  of  the  wisdom  of  the  course.  Those 
convictions  they  put  into  zealous  practice.  They  were 
heartily  persuaded  that  if  their  people  should  enjoy  true 
comfort  in  life  and  in  death,  they  must  knoio  these  three 
things:  first,  how  great  their  sins  and  misery  are;  secondly, 
how  to  be  delivered  from  their  sins;  and,  thirdly,  how  to 
show  their  gratitude  to  God  for  such  deliverance.  Hence 
they  set  tliemselves  diligently  about  instructing  the  people 
in  these  three  chief  points.  This,  indeed,  made  up  a  large 
part  of  their  arduous  labors.  ]N"ot  only  did  they  devote  to 
it  a  portion  of  their  public  Lord's  days'  ministrations;  in 
most  cases  every  day  of  the  week,  during  half  the  year, 
Vfas  employed  in  catechetical  instructions  in  the  difi'erent 
congregations  of  their  almost  diocesan  pastoral  charges. 
Schools  were  scarce  in  those  early  days,  and  very  often 
the  schoolmaster  was  missing.  So  the  catechetical  class 
became  even  a  sort  of  primary  school  for  the  education  of 
youth.  But  the  Catechism  was  the  only  text-book.  And 
its  solemn  lessons  were  all  the  more  deeply  impressed  on 
the  minds  of  catechumens  for  being  learned  by  laborious 

.632 


IN   THE    UNITED    STATES. 


school-like  eftbrts.  Those  lessons  were  learned  by  heart. 
And  though  in  many  instances  the  heart  might  be  rude 
and  uncultivated,  it  became  a  treasury  of  precious  truths. 
The  casket  might  be  leaden,  but  the  contents  were  pearls. 
In  those  garden-spots  of  the  Church's  history  and  practice, 
memories  were  planted  which  sprang  up  and  flourished 
after  many  days.  Such  labors  excited  but  little  observa- 
tion, were  prosecuted  Avith  no  noise  of  trumpets.  But 
they  produced  solid  and  lasting  effects.  A  religious  sys- 
tem which  can  get  such  hold  upon  the  mind  and  heart, 
that  what  is  wrought  by  the  divine  blessing  in  the  boy  is 
remembered  with  tears  of  joy  and  gratitude  by  the  hoary- 
headed  sire  of  threescore  and  ten,  is  a  system  whose  power 
and  efficacy  are  not  to  be  despised.  There  are  sires  now 
living, — ^perhaps  we  have  many  in  this  jubilant  Convention, 
—aged  fathers  in  Israel,  who  could*  bear  testimony  to  that 
power  and  efficacy  of  the  old  catechetical  system  of  the 
Church, — nay,  whose  lives  bear  witness  to  it. 

But  the  best  wine  may  be  adulterated,  aftd  the  purest 
stream  may  be  rendered  foul.  And  so  the  catechetical 
system  of  instruction,  though  in  itself  so  excellent,  could 
be  perverted,  misused,  abused.  And  in  many  cases,  over 
large  districts  of  the  Church,  it  was  so  perverted  and  mis- 
used. Wliat  was  prosecuted  with  hearty  zeal  by  the  fa- 
thers was  done  with  frigid  mechanical  formality  by  the 
sons.  The  Catechism  was  still  used,  but  it  was  not  taught 
with  spiritual  earnestness.  Young  people  continued  to 
have  it  put  into  their  hands,  and  even  into  their  heads,  but 
it  did  not  get  into  their  hearts.  With  all  its  warmth  of 
cordial  piety,  the  minister  was  cold,  and  the  catechumen 
remained  cold,  unmoved,  and  dead.  Or  if  there  was  occa- 
sional emotion  it  was  excited  by  some  sentimental  appeals, 
made  in  tender  style,  with  reference  to  the  external  solem- 
nity of  their  approaching  confirmation.  It  was  not  the 
deep,  devout  emotion  of  a  heart  glowing  with  the  blessed 
assurance,  wrought  by  the  Holy  Ghost,  that  not  only  unto 
Qthers  but  unto  it  also  were   granted   remission  of  sin, 

533 


THE   FORTUNES    OF   THE   HEIDELBERG   CATECHISM 

everlasting  righteousness,  and  salvation,  through  grace 
only,  for  the  sake  of  the  merits  of  Jesus  Christ.  Strange 
that  a  book  setting  forth  truth  and  grace  in  the  cordial, 
lively  terms  employed  in  our  Catechism  could  ever  become 
so  powerless,  dead  a  tool  in  the  hands  that  held  it!  Strange 
that  around  so  glowing  a  hearth  as  this  any  could  be  chilled 
into  the  coldness  of  a  spiritual  death!  But  as  there  is  an 
intensity  of  cold  which  w^ill  extinguish  even  fire,  so  there 
is  a  kind  of  moral  atmosphere  which  kills  the  glow  even 
of  such  ardent  piety  as  belongs  to  the  inmost  spirit  of  our 
honored  symbol.  Such  is  the  fearful  law  of  religious  form- 
alism. Even  the  "lively  oracles  of  God"  become  a  savor 
of  death  to  those  in  whose  hearts  their  facts  and  truths  are 
not  mixed  with  a  living  faith.  How  much  more  might 
this  be  the  case  with  those  oracles  put  forth  at  second 
hand ! 

This  fall  from  the  original  life  and  energy  with  which 
the  Catechism  was  used  in  the  instruction  of  youth,  this 
loss  of  the  grace  and  unction  with  which  it  was  once  so 
vitally  associated,  could  not  fail  to  bring  the  whole  system 
into  temporary  disrepute.  It  exposed  the  Catechism  and 
the  Church  to  the  perils  of  some  violent  reaction,  or  fana- 
tical assaults  from  without.  We  justly  condemn  religious 
fanaticism  in  all  its  forms  and  operations.  But  we  cannot 
deny  that  there  had  come  to  be  a  state  of  piety,  or  rather 
impiety,  in  portions  of  our  Church  which  justly  exposed  us  to 
reproach  and  laid  us  open  to  the  infliction  of  serious  injury. 
A  revival  was  needed, — if  only  it  came  in  legitimate  form, 
were  wrought  by  legitimate  means,  and  produced  legitimate 
results.  Mio;ht  it  but  be  a  true  revival  of  the  o-enuine  evan- 
gelical  life  of  the  Church,  and  not  the  radical  destruction 
of  that  life  with  its  proper  conditions,  and  the  violent,  un- 
natural substitution  for  it  of  something  seemingly  better, 
but  really  worse ! 

The  history  of  the  brief  storm  of  fanaticism  through 
which  our  Church  passed  is  fresh  in  the  minds  of  all  pre- 
sent.   It  need  not  be  detailed.     The  Catechism  did  not,  of 

534 


IN   THE    UNITED    STATES. 

course,  escape  the  evils  of  that  tumultuous  but  instructive 
period  of  our  experience.  It  came  in  for  its  full  share  of 
reproach  and  contempt.  With  other  old  things,  it  was 
allowed  to  pass  away.  iSTo  pleading  of  its  gray  hairs  could 
save  it.  The  day  of  its  glory  had  waned.  jSIany  were 
wild  with  joy  that  they  had  escaped  its  thraldom,  and 
clapped  their  hands  with  pious  merriment  now  that  those 
hands  were  no  longer  shackled  by  its  old,  rusty  chains.  !N'o 
lonsrer  should  it  furnish  the  tools  for  manufacturino;  church- 
members:  the  machine-shop  was  shut  up.  The  fathers 
might  have  honored  the  book  and  the  system  as  they 
pleased  ;  their  sprightlier  sons  were  not  to  be  duped  by  the 
doting  aifection  of  the  ancients.  So  the  Catechism  was 
laid  aside,  and  catechetical  instruction  was  either  wholly 
abolished  or  the  term  of  it  reduced  to  the  briefest  possible 
limits.  In  its  place  the  mourner's  bench,  anxious  meet- 
ings, and  some  other  appliances  of  modern  fanatical  inge- 
nuity were  thought  by  many  to  be  most  happ}^,  salutary, 
and  efhcient  substitutes. 

The  season  of  that  folly,  however,  has  passed  away,  or 
nearly  passed  away.  A  few  lingering  after-clouds  of  the 
storm  may  still  hover  over  us  here  and  there,  but  for  the 
most  part  we  see  clear  sky  again.  And,  oh,  with  what 
mildly  bright  and  cheering  radiance  does  it  smile  upon  us 
to-day!  The  worst  came,  and  it  passed  oif  again  without 
spreading  much  desolation  over  the  heritage  of  the  Lord 
among  us.  Nay,  has  it  not  been  marvellously  overruled 
for  good?  So  the  hurricane  is  destructive  in  its  course, 
but  beneficial  in  its  effects.  The  ploughshare  plunged 
ruthlessly  through  the  soil,  and  doubtless  uprooted  and 
destroyed  many  tender  plants;  but  we  must  not  forget  what 
harvests  the  Lord  has  permitted  us  to  gather  since. 

i^Tot  only  did  the  Catechism  suffer  injury  in  this  way, 
however,  by  being;  thrust  aside  as  a  text-book  of  instruc- 
tion  for  the  youth;  it  lost  its  authority  also  in  the  semi- 
nary and  in  the  pulpit.  There  w^as  no  open  war  upon  its 
doctrines, — no  avowed  rupture  with  them;  but  they  were 

535 


THE  FORTUNES  OF  THE  HEIDELBERG  CATECHISM 

not  made  the  standard  of  the  preaching,  and  to  a  sad 
extent  they  were  not  preached.  Repentance,  conversion, 
faith,  heaven,  hell, — all  these  were  indeed  held  forth,  often 
with  great  earnestness  and  power.  Even  Christ  was  not 
forgotten.  But  they  were  not  preached  in  the  sense  and 
spirit  and  conception  of  the  Catechism  and  its  deep  chris- 
tological  apprehension  of  the  gospel.  That  which  was  pro- 
claimed was  indeed,  to  a  largo  extent,  another  gospel. 

Treatment  like  this  exposes  a  symhol  of  ecclesiastical 
faith  to  the  greatest  perils.  Avowed  hostility  to  it  is  less 
to  be  feared  than  such  secret  sappings  of  its  foundations. 
It  is  not  discarded  in  form,  but  dishonored  in  fact.  It  is 
not  outwardly  supplanted,  but  it  is  inwardly  despoiled. 
ISTone  of  its  sacred  doctrines  are  openly  assailed,  but  their 
true  original  sense  is  utterly  perverted.  Laurel  may  be 
wreathed  around  its  head,  but  hemlock  is  poured  into  its 
heart.  And  all  this  under  pretences,  possibly,  of  great  de- 
votion to  its  genius  and  spirit  and  of  burning  zeal  to  pro- 
mote its  honor  and  reputation. 

The  banner  of  the  Cross  was  never  lifted  higher  in  the 
visible  Church  than  by  that  visible  Church  which,  more 
than  any  other,  has  caused  the  true  life  and  gospel  of  the 
Cross  to  be  blasphemed  among  the  Gentiles.  And  who 
avowed  greater  zeal  for  Moses  and  the  prophets  than  they 
who  in  the  name  of  IMoses  and  the  prophets  crucified  the 
Lord  of  glory? 

ISTevertheless,  perils  like  these  have,  from  time  to  time, 
endangered  all  the  chief  symbols  of  the  different  evan- 
gelical Churches,  and  doubtless  will  continue  to  jeopardize, 
if  not  their  life,  yet  their  real  influence  in  the  future.  The 
deadliest  weapons  ever  used  against  them  are  forged  out 
of  metal  taken  from  their  own  mine  of  truth;  just  as  Ab- 
salom armed  himself  against  his  royal  father  with  swords 
and  spears  purloined  from  the  royal  armory.  And  such, 
unhappily,  is  the  pliancy  or  malleability  of  language,  that 
wise  or  wily  men  disposed  to  its  perversion  may  beat  the 
most  explicit  definitions  into  foil  for  antagonistic  tenets, 

530 


IN    THE    UNITED    STATES. 

or  impale  the  most  evangelical  creed  upon  the  very  stakes 
with  which  the  fathers  sought  securely  to  enclose  it. 

We  repeat,  then,  and  believe  the  fact  full  of  admonition 
for  us  and  for  our  day,  that  the  Catechism  of  the  Palatinate 
was  never  in  greater  danger  in  this  country  than  when, 
though  honored  in  form,  it  was  ignored  or  perverted  in 
fact. 

How  far  the  theological  seminary  of  that  period  may  be 
answerable  for  the  dishonor  thus  done  the  Catechism,  it 
were  impossible  to  determine.  Some  responsibility  un- 
doubtedly attaches  to  it.  But  we  do  not  think  it  merits 
any  large  degree  of  blame.  The  evil  came  rather  from 
without,  and  wdth  such  irresistible  force  that  scarcely  any 
barriers  of  the  school  could  have  withstood  it.  And  if  for 
a  short  time  the  flag  of  the  citadel  was  lowered  as  though 
for  a  surrender,  it  is  just  to  remember  that  on  the  citadel 
first  the  banner  was  lifted  up  again,  and  with  a  bold,  fear- 
less hand:  so  that  from  it  there  was  difliused  a  clearer  and 
deeper  sense  of  the  excellence  and  superiority  of  the  spirit 
and  genius  of  the  Heidelberg  Catechism  than  the  Church 
had  possessed  for  many  years  before. 

All  this,  however,  proves  the  wise  foresight  of  the  Church 
in  throwing  around  her  symbol  of  faith  the  protection  of 
special  constitutional  authority,  to  which  reference  has 
already  been  made.  At  the  same  time,  it  justifies  the  ad- 
ditional precaution  taken  in  the  revised  Constitution  of  1846, 
in  requiring  not  only  professors  of  theology  formally  to  obli- 
gate themselves  to  conform  their  teachings  to  the  doctrines 
of  the  Catechism,  but  all  applicants  for  licensure  and  ordi- 
nation to  sign  a  declaration  of  their  sincere  adhesion  to 
those  doctrines  and  their  purpose  to  conform  their  public 
ministrations  thereto.  Thus  a  double  guard  was  placed 
around  the  acknowledged  standard  of  the  Church,  and  a 
reiterated  pledge  given  by  the  highest  judicatory  of  the 
Church  and  the  most  authoritative  exponent  of  her  views, 
that  the  Heidelberg  Catechism  should  be  made  more  than 
ever  the  norm  of  doctrine  within  her  limits. 

2  0  637 


THE   FORTUNES    OF   THE   HEIDELBERG   CATECHISM 

Many  happy  effects  of  the  reaction  thus  brought  about 
in  favor  of  the  Catechism  have  already  begun  to  appear. 
In  general  it  is  receiving  more  earnest  attention  and  is 
made  the  subject  of  deeper  study.  Its  doctrines  are  more 
frequently  woven  into  the  body  of  our  sermons  and  rule 
the  style  of  thinking  which  characterizes  them.  This  is 
especially  true  of  its  sacramental  doctrine.  The  mere 
memorial  and  external  covenant  view  of  the  sacraments, 
at  least,  has  given  way  to  the  old  Reformed  conception 
of  their  significance  and  force.  Their  scaling  efficacy 
through  the  operation  of  the  Holy  Ghost  is  again  acknow- 
ledged. Baptism  has  generally  ceased  to  be  exhibited  as 
but  a  solemn  and  impressive  rite.  The  Lord's  Supper  is 
more  than  a  solemn  service  of  commemoration,  and  its 
outward  elements  serve  another  and  higher  purpose  than 
that  of  significant  impressive  pictures  of  the  tragedy  on 
Calvary. 

In  the  catechetical  system  of  the  Church  the  old  Palati- 
nate symbol  is  regaining  its  original  ascendency.  Pastors 
have  been  led  to  see  and  feel  the  value  of  the  system  as  a 
means  of  grace  for  the  youth'  of  the  Church.  More  time 
and  attention  are  given  to  faithful  and  patient  indoctrina- 
tion. The  fashion  of  the  day  and  the  fri,volous  temper  of 
the  times  are,  indeed,  serious  obstacles  in  the  way  of  a  full, 
immediate  return  to  early  usages.  Parental  neglects  in 
regard  to  the  religious  training  of  their  children  increase 
the  difiiculty.  A  popular,  flippant  style  of  preaching,  by 
which  we  are  largely  encompassed,  has  likewise  tended  to 
pervert  the  tastes  of  people,  young  and  old,  in  regard  to 
pulpit  and  pastoral  instruction.  Audiences  are  restive 
under  the  delivery  of  solid,  substantial  doctrinal  sermons 
and  lectures.  The  popular  literature  of  the  day  aggravates 
the  evil.  Nevertheless,  it  seems  to  be  felt  that  persever- 
ance and  the  arts  of  heavenly  wisdom  may  overcome  these 
hindrances  in  due  time,  and  abundantly  reward  any  toils 
and  patience  demanded  by  the  effort.  And  we  have  reason 
to  rejoice  that  the  effort  is  being  made.     So  that  it  is  pro- 

638 


IN   THE    UNITED    STATES. 

biiblc  that  the  Catechism  is  in  more  hands,  and  that  its 
doctrines  are  lodged  in  more  hearts,  this  day  than  for  many 
years  hack. 

There  arc,  indeed,  many  pastors  who,  in  the  face  of  the 
proper  constitutional  requirements  of  the  Church,  still  use, 
in  the  catechetical  class,  abstracts  and  compends  of  their 
own  preparation.  But  this  irregularity  is  gradually  dis- 
appearing, and  will,  it  may  be  hoped,  be  ere  long  wholly 
abolished. 

It  were  a  mistake,  however,  to  feel  secure  in  the  belief 
that  our  symbol  has  now  escaped  all  shoals  and  rocks  and 
is  sailing  on  a  fair  open  sea,  wholly  free  from  perils.  "Why 
should  the  lessons  of  the  past  be  lost  upon  us?  Those  ex- 
periences may,  indeed,  not  recur  in  the  same  form.  But  as 
surely  as  the  Catechism  had  to  encounter  dangers  in  that 
part  of  its  course  already  traversed,  so  surely  may  we  ex- 
pect others  to  spring  up  in  the  future.  It  has  escaped  the 
whirlpool  of  unchurchliness :  are  we  quite  certain  that  it 
will  not  strike  against  the  rock  of  churchism  ?  It  has  gone 
through  the  shallow  waters  of  a  rationalistic  dilution  of  the 
sacraments:  is  it  beyond  the  reach  of  harm  from  a  super- 
stitious over-exaltation  of  them  ?  It  has  been  rescued  from 
puritan  perversions:  should  we  not  be  jealous  of  other  pos- 
sible subversions  of  its  great  evangelical  doctrines  ? 

''Happy  is  the  man  that  feareth  always."  "Be  not  high- 
minded,  but  fear."  "Watch  and  pray,  that  ye  enter  not 
into  temptation."  These  are  divine  admonitions  which 
apply  to  the  case  before  us  as  really  as  to  individual  perils. 
Let  us  heed  the  admonitions  in  reference  to  the  Heidelberg 
Catechism. 

To  the  cherishing  of  such  devout  jealousy  we  may  feel 
the  more  encouraged  by  the  interesting  occasion  on  which 
we  are  here  assembled.  This  occasion  is  a  monument  of 
praise  to  God  for  the  grace  bestowed  upon  us,  as  a  Church, 
through  the  Catechism.  It  is,  therefore,  also  at  the  same 
time  a  solemn  declaration  of  the  Church's  undiminished — 
nay,  increased — regard  for  this  old  symbol  of  her  faith  in  its 

530 


THE   FORTUNES   OF   THE   HEIDELBERG    CATECHISM 

IiroJ)er  Reformed  sense.  By  the  very  appointment  and  ob- 
servance of  these  festivities  the  German  Reformed  Church 
in  the  United  States  proclaims  a  solemn  pledge  of  devotion 
to  the  work,  and  of  her  determination  to  cling  more  firmly 
than  ever  to  this  banner  and  keep  it  lifted  up  on  high 
amidst  all  the  tumults  of  the  times.  Rallying  around  it, 
as  an  ensign  of  spiritual  peace,  amidst  the  clangor  of  san- 
guinary political  strifes,  our  hearts  take  comfort  from  its 
consoling  truths.  Uttering  the  promises  of  God  in  the  lan- 
guage of  men,  it  teaches  us  where  to  find  a  hiding-place 
until  these  calamities  be  overpast.  With  the  memories  of 
this  occasion  before  us  and  the  doctrines  of  this  book  with- 
in us,  can  we  otherwise  than  thank  God  and  take  courage  ? 
The  fortunes  of  the  Heidelberg  Catechism  in  America  may 
be  regarded  as  having  reached  a  culminating  point  in  this 
week's  celebration.  Such  occasions  are  invested  with 
solemn  historical  significance  in  the  past.  Often  they  are 
the  turning-point  of  fortune,  Not  a  few  instances  are  on 
record  in  which  they  mark  the  commencement  of  a  rapid 
decay  for  institutions  which  had  prosperously  reached 
them.  But  there  are  other  more  cheering  instances  in 
which  they  proved  the  starting-points  of  greater  triumphs 
and  nobler  achievements.  May  these  be  the  types  and 
fiffures  of  what  shall  be  the  lot  of  our  venerated  svmboL 
But,  that  they  may,  let  us  not  separate  from  this  Convoca- 
tion without  vowing  to  God  and  to  each  other  to  be  true 
and  faithful  to  the  high  trust  which  has  in  this  form  been 
committed  to  our  custody. 

The  review  we  have  now  made  most  clearly  indicates 
wherein  our  true  strength  lies.  It  shows  also  where  we 
may  ever  find,  under  God,  the  tower  of  our  ecclesiastical 
safety.  If  we  abandon  that  tower,  we  must  stand  exposed 
without  defence  to  fierce  assaults  and  bitter  storms  from 
every  side.  If  we  sap  the  foundations  of  that  tower  in  the 
vain  hope,  or  under  the  more  vain  pretence,  of  strengthen- 
ing them,  its  walls  will  break  and  fall  down  in  destruction 
upon  our  heads.     But  let  us  do  neither  the  one  nor  the 

5.10 


IN    THE    UNITED   STATES. 

other,  and,  by  the  favor  of  the  God  of  our  fathers,  we  shall 
be  safe.  ^ 

"Woe  be  to  the  presumptuous  hand  which  dares  to  disturb 
those  old  and  tried  foundations!  And  thrice  woe  to  any 
who  may  impiously  attempt  to  defile  the  fountain  from 
which  for  three  centuries  the  Church  has  been  drawing 
waters  of  life ! 

541 


THE 


HISTORY  OF  THE  THEOLOGICAL  SEMINARY 

OF    THE 

GERMAN  REFORMED  CHURCH 

IN  ITS  RELATION  TO  THE  HEIDELBERG  CATECHISM. 


By  prof.  B.  C.  WOLFF,  D.D. 

MERCERSBURG.  PA. 


THE 

HISTOEY  OF  THE  THEOLOGICAL  SEMINARY 

OF    THE 

GERMAN  REFORMED  CHURCH 

IN  ITS  RELATION  TO  THE  HEIDELBERG  CATECHISM. 

^g  |rof£SSor  ^.  C.  SRolff,  f  .§.,  ilertcrsburg,  |la. 

TuE  Churcli  of  the  Heidelberg  Catecliism,  in  tlie  British 
colonies  of  North  America,  traces  its  origin  to  the  close  of 
the  seventeenth  century.  It  consisted  chiefly  of  emigrants 
from  Switzerland  and  the  Rhine  provinces  of  Germany. 
Many  of  them  were  of  Huguenot  descent,  whose  fathers 
had  fled  from  France  to  escape  the  persecution  which 
followed  the  revocation  of  the  Edict  of  Nantz.  A  better 
class  of  colonists  never  landed  on  these  western  shores. 
For  the  most  part  they  were  poor ;  but  they  were  religiously 
educated,  industrious  and  frugal  in  their  habits.  Their 
first  ministers  also  were  men  of  learning  and  sincere  piety, 
who  soon  w^ere  aware  of  the  importance  of  providing  for 
the  intellectual  and  moral  culture  of  their  people.  But  the 
difficulties  in  their  waj  were  very  great.  They  were  few 
in  number,  and  their  congregations  were  feeble  and  widely 
scattered.  The  people,  too,  debarred  by  their  language 
and  habits  from  many  of  the  social  advantages  enjoyed  by 
their  more  cultivated  English  neighbors,  gradually  became 
absorbed  in  worldly  pursuits,  and  cared  but  little  to  engage 
in  any  special  eftbrt  for  their  own  spiritual  improvement, 
or  that  of  those  who  were  to  come  after  tliem.  The  conse- 
quence was  that  in  a  short  time,  in  many  places,  they  had 
neither  public  worship  nor  schools,  bibles  and  devotional 
books  were  scarce,  and  often  in  pious  families  the  children 

2  K  545 


THE    HISTORY   OF   THE   THEOLOGICAL   SEMINARY 

grew  up  witliout  being  baptized.  When  tbis  state  of  things 
was  made  known  in  Europe,  it  awakened  great  sympathy, 
especially  in  Holland  and  Great  Britain,  and  led  to  imme- 
diate measures  of  relief.  In  the  Reformed  Dutch  churches, 
connected  with  the  Synod  of  Amsterdam,  the  enthusiasm 
created  by  the  representations  of  the  missionary  Schlatter 
was  so  great  that  the  people  literally  ran  together  with 
their  contributions  of  books  and  money  for  their  destitute 
brethren  in  America ;  and  in  Scotland,  at  the  instance  of 
the  Rev.  Mr.  Thompson,  the  pastor  of  a  Presbyterian  con- 
gregation in  Amsterdam,  who  went  to  Glasgow  for  the 
purpose,  the  General  Assembly,  then  in  session,  directed 
that  collections  for  the  same  benevolent  object  should  be 
taken  up  in  all  their  congregations.  In  England,  also, 
associations  were  formed,  and  large  sums  of  money  con- 
tributed by  the  nobility  and  higher  classes,  including  the 
King  and  other  members  of  the  royal  family,  for  educational 
purposes  and  for  the  distribution  of  the  Scriptures  and 
religious  books  among  the  German  population  of  the 
colonies,*  As  the  results  of  this  enterprise,  respectable 
foundations  for  public  schools  were  laid  at  Lancaster, 
Easton,  and  other  towns  in  Pennsylvania,  and  so  arranged  as 
to  be  under  the  joint  control  of  the  Lutheran  and  Reformed 
Churches  in  those  places.  The  scheme,  however,  failed 
ultimately,  in  consequence  of  the  political  agitation  which 
then  already  began  to  disturb  the  public  mind  and  finally 
ended  in  the  war  of  Independence.  Nor  was  this  the  only 
difficulty.  When  peace  was  restored,  and  the  country 
again  began  to  prosper,  the  correspondence  with  the  parent 
churches  on  the  Continent  was  so  frequently  interrupted 
by  the  wars  of  the  French  Revolution,  that  it  was  at  length 
broken  ofij  and  the  German  population  in  America  was 
prematurely  left  to  its  own  resources.     This  was  very  un- 

*  The  appropriation  and  disbursement  of  these  moneys  -were  in  the  hands 
of  a  committee  of  distinguished  gentlemen  in  the  colonies,  of  whom  we  have 
the  names  of  Benjamin  Franklin,  the  first  Judge  Peters,  and  Conrad  Weider, 
a  wealthy  German  merchant. 
546 


OF   THE    GERMAN    REFORMED   CHURCH. 

fortunate.     In  their  isolated  and  spiritually  destitute  con- 
dition, tlic  dispersed   congregations  were   often  imposed 
upon,   and  obliged  to  put  up  with   the   ministrations  of 
eccleskstieal   adventurers   from   abroad,  who   engaged  in 
preaching  as  a  trade,  and,  instead  of  attempting  any  thing 
for  the  permanent  advantage  of  the  people,  preferred,  in 
most  cases,  that  they  should  remain  in  their  existing  state 
of  ignorance  and  religious  indifference.     Still  there  were 
ministers  who  at  an  early  period  proposed  the  establish- 
ment of  a  Theological  Seminary  for  the  training  of  a  pious 
and  efficient  ministry  for  the  German  churches.     It  was 
first    intended    to    connect  it  with   Franklin    College   at 
Lancaster,  an  institution  designed  by  its  founders  for  the 
special  benefit  of  the  German  population  of  the  country, 
and  for  that  purpose  placed  in  the  hands  of  trustees,  two- 
thirds  of  whom  were  required  to  be  of  the  Lutheran  and 
Reformed   persuasions.     Owing,  however,   to    denomina- 
tional rivalry  more  than  to  confessional  diff'erences,  it  was 
never   carried  into  eftect.     The  fault,  it  is  thought,  was 
more  on  the  side  of  the  Reformed  than  on  that  of  the 
Lutheran.     The  proposition  was  frequently  renewed  by  the 
Lutheran  Synod,  but  was  as  often  evaded  by  the  Reformed. 
The  Reformed  were  disposed  rather  to  cultivate  friendly 
relations  with  the  Reformed  Dutch  Church,  whose  minis- 
ters from  the  first  had  extended  a  fostering  care  to  the 
destitute  congregations  of  the  German  Clfurch  and  were 
always    willing  to   assist    in    promoting    their    interests. 
Among  those  most  active  in  this  way  was  the  late  vene- 
rable Dr.  John  P.  Livingston,  of  the  Theological  Seminary  at 
New  Brunswick.     He  at  his  own  expense  published  "An 
Address  to  the  Reformed  German  Churches  in  the  United 
States,"    replete  with  valuable   information   and  counsel, 
urging  them  to  establish  a  Tlieological  Seminary  for  them- 
selves ;  and  it  was  in  a  great  measure  owing  to  the  influ- 
ence of  this  wise  and  good  man,  exerted  publicly  and  pri- 
vately,  upon  the   minds  of  prominent  ministers   in  the 
German  Reformed   Church,   that  the  project  of  a  jomt 

547 


THE  HISTORY  OF  THE   THEOLOGICAL   SEMINARY 

institution  was  abandoned  in  favor  of  one  exclusively 
denominational.  A  pretty  broad  foundation,  as  far  as 
expense  was  concerned,  was  laid  for  the  contemplated 
Seminary;  and,  when  the  plan  was  matured,  all  eyes  were 
turned  to  the  Rev.  Dr.  Philip  Milledoler,  of  the  Reformed 
Dutch  Church,  but  educated  and  ordained  in  the  German 
Church,  as  the  proper  person  to  take  charge  of  it.  It 
was  to  have  been  located  at  Fredericktown,  Maryland, 
and  the  citizens  of  the  place  had  pledged  themselves  in 
various  ways  to  give  to  it  a  liberal  support.  The  prospect, 
indeed,  was  in  every  way  encouraging.  There  was  reason 
to  believe  that  a  personal  friend  of  the  Professor  elect 
w^ould  have  contributed  largely  to  its  endowment  if  it  had 
gone  into  operation,  and  that  the  sister  Church  would 
have  taken  a  generous  interest  in  sustaining  it.  Unfor- 
tunately, the  plan  of  the  new  institution  was  based  upon 
mistaken  premises.  Preaching  in  English  had  been  intro- 
duced in  a  few  congregations  in  the  Maryland  Classis,  and 
the  success  attending  it  led  to  the  belief  that  in  a  short  time 
it  would  be  called  for  in  most  of  the  charges  and  take  the 
place  of  the  German  altogether.  The  opinion  was  somewhat 
plausible,  but  altogether  mistaken.  The  people  continued  to 
be  prevailingly  German  in  their  language  and  habits,  and  the 
full  tide  of  emigration  from  the  fatherland,  which  not  long 
after  began  to  inundate  the  country,  made  it  apparent  that 
n.0  material  clmnge  of  the  kind  could  be  expected.  The 
effect  upon  the  mind  of  the  Church  was  very  unfortunate. 
The  people  in  the  more  German  sections  were  alarmed, 
and  made  to  believe  that  a  plan  had  been  concerted  and 
was  in  progress  to  put  down  the  German,  and  to  intro- 
duce a  state  of  things  in  America  similar  to  that  in  the 
old  countries,  which  in  the  end  would  lead  to  a  uiiion  of 
Church  and  State  and  be  utterly  subversive  of  their  reli- 
gious and  civil  liberties.  In  the  height  of  the  excite- 
ment, meetings  were  held  in  many  of  the  pastoral  charges, 
and  measures  taken  to  arrest  the  dangerous  movement. 
A  number  of  ministers,  with  their  congregations,  seceded 

5-13 


OF  THE   GERMAN  REFORMED   CHURCH. 

from  the  Chiircli;  and  matters  assumed  an  aspect  so 
serious  that  Dr.  Milledoler  was  mduced  to  decline  the  ap- 
pointment tendered  him,  and  the  enterprise  for  the  time 
fell  through. 

It  was  not,  however,  abandoned,  but  was  again  revived, 
a  few  years  afterward,  by  its  original  friends.*  Instead, 
however,  of  attempting  it  again  upon  the  original  founda- 
tion at  Frederiektown,  which  had  in  view  an  establish- 
ment commensurate  with  the  rapidly  developing  resources 
of  the  Church,  it  was  thought  best  to  commence  upon  a 
moderate  scale  and  adapt  it  to  its  existing  wants.  In  this, 
as  great  a  mistake  was  made  as  the  one  committed  at  first. 
Instead  of  looking  with  hope  and  expectation  to  the  future 
for  improvement,  the  people  were  regarded  as  so  fixed  and 
stationary  in  their  habits  as  to  admit  of  no  progress.  They 
did  not  then  need  a  thoroughly  educated  ministry,  and 
there  was  no  use  in  providing  for  succeeding  generations. 
No  great  change  could  be  brought  about  in  a  very  short 
time,  and  the  future  would  be  able  to  take  care  of  itself.  It 
so  happened,  at  the  time,  that  Dickinson  College,  at  Car- 
lisle, had  been  resuscitated,  with  encouraging  prospects  of 
success ;  and,  as  it  was  situated  in  the  midst  of  a  popula- 
tion, a  large  portion  of  which  was  German,  of  increasing 
wealth  and  social  influence,  it  occurred  to  its  friends  that  it 
would  be  well  to  have  the  contemplated  Theological  Semi- 
nary in  some  way  connected  with  it.  Liberal  ofters  of  accom- 
modation and  assistance  were  accordingly  made  by  the  trus- 
tees to  the  Synod  at  its  meeting  in  Bedford,  in  1824;  which 
were  accepted,  and  a  committee  was  appointed  to  make 
arrangements  for  the  opening  of  the  Seminary.  They 
were  instructed,  first,  to  present  a  call  to  the  Eev.  Samuel 
Helfenstein,  Senior,  of  Philadelphia,  to  become  the  pro- 
fessor, and,  in  case  he  declined,  to  ofier  the  appointment 


*  The  most  active  of  these  were  the  Rev.  Messrs.  William  Hendell,  Lewis 

Mayer,  Jonathan  Helfenstein,  James  R.  Reily,  Albert  Helfenstein,  St.,  and 

Frederick  Rahauser. 

549 


THE   HISTOKY   OF   THE   THEOLOGICAL   SEMINARY 

to  the  Rev.  Lewis  Mayer,  of  York,  Pa.  The  result  was, 
that  the  Rev.  L.  Mayer  yielded  to  the  general  wash,  accepted 
the  office,  and  opened  the  institution  at  Carlisle,  on  the  11th 
of  March,  1825,  with  five  students. 

Soon  after,  the  Rev.  James  R.  Reily,  one  of  the  earliest 
and  most  zealous  friends  of  the  institution,  proposed  to 
visit  Germany,  to  solicit  aid  in  behalf  of  an  enterprise  so 
closely  connected  with  the  welfare  of  the  emigrant  popu- 
lation from  the  fatherland.  He  was  well  received,  and  col- 
lected a  considerable  amount  for  the  endowment-fund,  and 
a  large  number  of  books  for  the  library.  Still  the  revenue 
from  the  investments  was  not  sufficient  to  meet  the  current 
expenses;  and  to  depend  upon  occasional  collections  in  the 
congregations  was  exceedingly  precarious.  This  led  to  an- 
other efibrt  to  increase  the  endowment.  The  plan  originated 
with  a  personal  friend  of  the  Professor,  a  lay  member  of  the 
German  Reformed  congregation  at  Martinsburg,  Virginia,  of 
which  Dr.  Mayer  had  been  the  pastor,  and  was  carried  into 
effect  by  the  Rev.  Jacob  Beecher,  of  Shepherdstown,  Vir- 
ginia, a  young  minister  of  devoted  piety  and  great  energy, 
just  entered  upon  the  sacred  office,  who  was  appointed  by 
Synod  for  the  purpose.  The  subscriptions  were  obtained 
without  difficulty,  and  the  scheme  appeared  to  be  an 
entire  success,  when  a  new  trouble  sprang  up,  growing  out 
of  the  original  feeling  of  opposition  to  the  Seminary  in  the 
more  German  sections  of  the  Church.  The  people  were 
told  that  it  was  only  another  and  more  covert  movement 
on  the  part  of  the  ministers  to  bring  them  into  spiritual 
bondage,  and  the  one-half  of  the  moneys  was  never  paid. 
Other  troubles  also  presented  themselves  at  Carlisle,  con- 
nected with  the  arrangements  made  by  the  congregation 
for  the  accommodation  of  the  Seminary,  and  the  condition 
of  things  there  generally.  The  Professor  became  dis- 
couraged, and  proposed  its  removal  to  the  neighboring 
town  of  York,  where,  in  the  bosom  of  a  larger  congre- 
gation and  a  more  German  population,  it  would  breathe  a 
congenial   atmosphere   and    acquire  new  life  and  vigor. 

550 


OP   THE   GERMAN   REFORMED    CHURCH. 

This  proposition  received  the  assent  of  the  Sj'nod  at  Leba- 
non, in  1829,  and  the  removal  was  made. 

At  the  same  Synod  the  Rev.  Daniel  Young  was  elected 
Assistant  Professor  of  Theology,  and  accepted  the  appoint- 
ment. His  health,  however,  failed,  and  he  soon  ceased 
from  his  labors,  and  entered  into  rest.  Meanwhile  the 
Seminary  in  its  new  location  prospered ;  and  as  the  num- 
ber of  students  increased,  and  the  labors  of  the  Professor 
were  multiplied, — owing,  in  some  instances,  to  the  de- 
ficient preparatory  education  of  the  young  men  under 
his  care, — it  was  deemed  expedient  to  connect  with  it  a 
Classical  school,  at  the  head  of  which  was  placed  Dr. 
Frederick  Augustus  Ranch,  recently  arrived  from  Ger- 
many. At  tlie  ensuing  Synod  at  Fredcricktown,  in  1832, 
he  was  also  elected  to  fill  the  vacancy  in  the  Seminary 
created  by  the  death  of  Professor  Young.  The  prospect 
now  for  both  institutions  was  very  good. 

But  there  were  troubles  ahead  for  the  Seminary,  and  its 
course  was  not  permitted  to  run  smooth.  The  compli- 
cations Avith  the  congregation  at  Carlisle  resulted  in  a  law- 
suit which  was  brought  to  trial  before  the  civil  court  at 
York;  and  the  unfavorable  eiiect  of  this,  in  connection  with 
other  embarrassments,  rendered  it  expedient,  as  some 
thought,  to  seek  for  it  another  location.  The  question  was 
brought  before  the  Synod  at  Pittsburg,  in  1834;  and,  after 
considerable  discussion,  it  was  determined  that  a  circular 
should  be  issued,  inviting  proposals  from  the  citizens  of 
such  places  as  might  be  disposed  to  compete  for  the  advan- 
tages of  having  literary  and  theological  institutions  in  their 
midst.  The  circular  created  considerable  interest  through- 
out the  Church;  and,  at  the  next  meeting  of  Synod  in 
Chambersburg,  propositions  were  submitted  from  the  good 
people  of  that  place,  of  Lancaster,  and  of  Mercersburg. 
The  proposals  from  Lancaster  were  at  first  regarded  as 
most  favorable.  They  were  based  upon  the  expediency 
of  a  connection  with  Franklin  College,  possessed  as  it  was 
of  a  substantial  endowment.     But  it  involved  also,  so  far 


THE   HISTORY   OF   THE   THEOLOGICAL   SEMINARY 

as  tlie  Classical  school  was  concerned,  a  joint  control  on 
the  part  of  the  Synods  of  the  two  Churches.  In  the 
course  of  discussion  it  was  likewise  ascertained  that  the 
union  of  the  two  literary  institutions  was  the  principal, 
if  not  the  sole,  object  of  the  movement,  and  that  in  all 
probability  the  Theological  Seminary  would  be  permitted 
to  remain  at  York  without  being  benefited  by  the  arrange- 
ment. This  changed  the  mind  of  Synod  altogether;  and, 
as  the  proposals  from  Chambersburg,  on  account  of  alleged 
legal  difficulties,  were  withdrawn,  Mercersburg  was  fixed 
upon  as  the  place  for  the  permanent  location  of  the  Lite- 
rary and  Theological  Institutions  of  the  German  Reformed 
Church. 

The  Classical  school  was  at  once  removed  to  the  place 
of  its  location.  But  when  the  Seminary  was  to  follow,  it 
was  objected,  by  the  Board  of  Trustees,  that  "by  consenting 
to  a  removal  the  charter  would  be  forfeited,  the  Board  of 
Trustees  would  be  dissolved,  and  a  legal  control  of  the 
funds  be  lost."  For  this  reason,  and  because  of  affliction  in 
his  family,  the  Professor  of  theology  was  unwilling  to  leave 
York.  The  question  was  brought  before  the  Synod  of 
Baltimore  in  1839;  and,  having  obtained  the  opinion  of 
eminent  legal  counsel  to  the  effect  that  there  was  no 
ground  for  the  fears  expressed,  it  was  decided  that  the  semi- 
nary must  be  taken  to  Mercersburg,  as  was  at  first  pro- 
posed. The  domestic  difficulty  still  continuing,  the  Pro- 
fessor of  theology  felt  himself  constrained  to  resign. 

In  the  mean  time,  the  Classical  school  at  Mercersburg, 
under  the  care  of  Dr.  Ranch,  was  so  well  sustained  as  to 
justify  an  application  to  the  legislature  for  its  incorpora- 
tion as  a  College.  The  application  was  made,  and  a 
charter  was  obtained  for  the  institution,  under  the  style 
and  title  of  Marshall  College,  together  with  a  grant  of 
$12,000  towards  its  endowment.  For  this  the  Church  was 
mainly  indebted  to  the  enlightened  zeal  and  perseverance 
of  the  late  Rev.  Henry  L.  Rice,  then  pastor  of  the  German 
Reformed  congregation  at  Chambersburg. 

652 


OF   THE   GERMAN   REFORMED   CHURCH. 

It  now  became  necessary  to  fill  the  vacancy  in  the 
Seminary.  This  was  done  at  the  Synod  of  Lancaster  by 
the  re-election  of  the  Rev.  Dr.  flayer,  who,  as  he  said, 
"accepted  the  appointment,  in  the  expectation  that  the 
Church,  after  some  time,  would  be  enabled  to  dispense 
with  his  services,"  and  soon  after  entered  upon  its  duties. 
In  the  course  of  the  year,  however,  fresh  troubles  arose. 
In  this  instance  they  partook  of  a  dogmatic  character; 
and,  although  the  Board  of  Visitors  was  persuaded  that 
they  were  owing  in  great  measure  to  misapprehension, 
the  efforts  made  to  adjust  them  satisfactorily  were  not 
successful.  The  consequence  was  that,  at  the  ensuing 
meeting  of  Synod,  at  Philadelphia,  Dr.  Mayer  availed 
himself  of  his  conditional  acceptance  of  the  oiSce,  and 
resigned.  Dr.  Maj-er  was  a  truly  pious  and  devoted 
minister,  esteemed  and  venerated  by  all  who  knew  him. 
He  was  an  early  and  zealous  friend  of  the  Theological 
Seminary,  and  really  did  more  for  its  establishment,  and 
for  the  revival  of  evangelical  piety  in  the  Church,  than 
any  of  the  ministers  in  his  day.  It  was  at  his  instance, 
chiefly,  after  the  project  of  a  joint  institution  with  the 
Lutherans  had  been  abandoned,  that  an  overture  was  pre- 
pared in  the  Maryland  Chassis,  at  its  first  meeting,  and 
sent  up  to  Synod,  for  the  establishment  of  a  Seminary  of 
our  own.  He  was  a  member  of  the  committee*  of  Synod 
at  Hagerstown,  in  1828,  that  reported  the  "  Plan  of  the 
Seminary,"  and  was  prominent  in  all  the  measures  that 
were  afterward  taken  to  put  it  in  operation.  For  this 
his  name  should  ever  be  held  in  grateful  remembrance. 
As  a  preacher,  he  was  always  instructive  and  edifying. 
It  was  the  remark  of  an  eminent  and  eloquent  divine, 
who  often  heard  him,  that  "  he  never  preached  an  indif- 
ferent sermon."  As  a  pastor,  he  was  unsurpassed  for 
truth  and  tenderness  iii  the  sick  chamber,  and  in  dealing 


*  The  committee   consisted  of  the  Rev.  Messrs.  Uendell,  Mayer,  and  8. 
Ilelfenetein,  and  the  Elders  Schnebly,  "Wolff,  Teias,  and  Hoffius. 

2  P  5&3 


THE   HISTORY   OF   THE   THEOLOGICAL   SEMINARY 

witli  persons  concerned  on  the  subject  of  religion.  His 
conversational  powers  were  remarkable ;  and  his  rich, 
deep,  thorough,  personal  experience  as  a  Christian  made 
him  a  safe  and  valuable  counsellor.  In  debate  there  were 
few  superior  to  him.  His  resources  were  always  at  com- 
mand, and  he  well  knew  how  to  conduct  an  argument. 

Although  not  extensively  read  in  classic  literature,  his 
acquirements  in  the  sphere  of  theology  and  its  affiliated 
branches  were  by  no  means  limited,  and  were  highly 
respectable.  He  excelled  in  biblical  criticism.  With  a 
mind  acute,  discriminating,  and  exact,  he  seldom  failed  to 
"bring  out  the  meaning  of  a  text,  and  was  equally  suc- 
cessful, when  he  had  done  so,  in  exhibiting  it  in  clear  and 
explicit  terms.  As  Professor,  although  his  health  was 
generally  feeble,  his  labors  were  unwearied;  and,  as  the 
fruit  of  them,  the  graduates  of  the  Seminary,  during  his 
connection  with  it,  were  among  the  most  efficient  and 
useful  ministers  of  the  Church,  many  of  whom  remain  to 
the  present  day,  and  are  still  active  in  every  good  word 
and  work.  His  retirement  from  the  sphere  of  active  ser- 
vice in  the  Church  was  sincerely  regretted  by  his  numerous 
friends. 

Thus,  for  the  time  being,  both  institutions  were  left 
under  the  care  of  Dr.  Ranch,  and  so  continued  until,  at  a 
special  meeting  of  the  Synod  at  Chambersburg  in  1840, 
the  Rev.  John  W.  Nevin,  D.D.,  of  the  Theological  Semi- 
nary of  the  Presbyterian  Church  at  Alleghany,  was  elected 
to  fill  the  vacancy  in  the  Seminary.  In  every  way.  Dr. 
Nevin  was  well  qualified  to  be  the  colleague  and  coadjutor 
of  Dr.  Ranch  in  building  up  a  j^oung  and  rising  institution 
in  the  German  Reformed  Church.  A  profound  thinker, 
possessed  of  great  earnestness  and  depth  of  feeling,  with 
decided  independence  and  force  of  character,  he  was  at 
the  same  time  liberal  in  his  views;  and,  equally  animated 
by  the  spirit  of  self-sacrifice,  he  was  prepared,  in  the  prime 
of  life,  to  devote  his  energies  to  the  service  of  a  people 
who,  with  their  peculiar  habits  and  in  their  fortunate  geo- 

554 


OF   THE   GERMAN   REFORMED   CHURCH. 

graphical  position  in  the  country,  only  required  to  be  pro- 
perly trained  to  exert  a  wide-spread  and  happy  influence 
upon  its  social  and  political  destinies.  Dr.  Rauch's  health, 
however,  had  begun  to  fail,  and,  wholly  absorbed  in  the 
work  to  which  he  had  given  himself,  he  would  take  no 
repose,  and  in  the  course  of  a  short  time  fell  a  martyr  to 
the  cause  he  had  labored  so  assiduously  to  promote.  His 
early  death  was  universally  lamented  as  a  loss  to  the 
Church,  to  its  institutions,  and  to  the  cause  of  philosophy 
and  religion  at  large. 

The  chief  control  and  care  of  the  two  institutions  now 
devolved  upon  Dr.  Nevin;  and,  as  their  interests  were 
intimately  blended,  Synod  readily  consented  to  an  ai'range- 
ment  by  which  he  was  temporarily  placed  at  the  head  of 
the  College.  This  was  highly  acceptable  to  the  Church 
and  the  patrons  of  the  institutions.  The  difficulty  now 
was  to  find  a  successor  to  Dr.  Eauch  in  the  Seminary. 
There  was  no  available  man  in  the  Church — none  in  the 
country — in  all  respects  qualified  to  take  his  place.  Ad- 
mitting there  were  those  who  equalled  him  in  learning  and 
talents,  it  could  not  be  expected  that  they  would  enter 
with  the  same  zeal  and  ardor  upon  the  work  he  had  relin- 
quished, or  that  they  would  be  as  well  able  to  expose  and 
correct  the  theological  errors  of  the  age,  and  exhibit  and 
sustain  the  principles  of  a  sound  orthodoxy  as  they  obtained 
in  the  Reformed  Church.  Upon  this  point  the  Church 
was  exceedingly  anxious,  and,  after  much  consultation,  it 
was  proposed  to  call  some  one  of  the  eminent  divines  of 
Germany  to  till  the  vacancy.  The  suggestion,  it  is 
believed,  originated  with  the  Rev.  Dr.  Zecharias,  of  Frede- 
ricktown.  He  had  his  mind  fixed  upon  the  Rev.  Dr. 
Krummacher,  then  of  Elberfeld.  A  General  Synod,  to  con- 
sider the  proposition,  was  called  to  meet  at  Lebanon,  in 
the  winter  of  1843 ;  and  a  commission*  was  appointed  to 


*  The  commissioa  consisted  of  the  Rev.  Dr.  Theodore  L.  Hoffeditz  and  tb« 
Rev.  Dr.  Benjamin  S.  Schneck. 

655 


THE   HISTORY   OF   THE   THEOLOGICAL   SEMINARY 

proceed  to  Germany,  and  present  liim  a  call  "to  come 
over  and  help  us."  The  Commissioners  fulfilled  their 
mission,  and  the  mind  of  the  Professor  elect  was  deeply 
exercised  in  regard  to  his  duty  in  the  case;  and  "it  was 
only  after  a  prayerful  review  of  the  validity  of  his  reasons, 
that  he  brought  himself  to  the  firm  conviction  that  He 
alone,  at  the  disposal  of  whose  most  holy  will  he  had 
placed  himself,  had  decided  his  cause,  and  commanded 
him  to  decline  it."  Failing  to  secure  the  services  of  Dr. 
Krummacher,  the  Commissioners,  in  accordance  with  their 
instructions,  looked  around  for  some  other  suitably  quali- 
fied person  to  whom  they  might  tender  the  appointment. 
Their  attention  was  directed  to  the  Rev.  Philip  Schaft',  D.P., 
who  was  understood  to  be  willing  to  accept  it,  if  it  were 
formally  made  to  him  by  the  authorities  of  the  Church. 
This  was  done  at  the  meeting  of  Synod  at  Winchester,  in 
1843 ;  and  in  the  course  of  the  year  following  Dr.  SchafiT 
entered  the  Seminary  as  Professor  of  Exegetical  and  His- 
torical Theology. 

Dr.  SchafF  was  qualified,  in  the  most  literal  sense,  to  be 
the  successor  of  Dr,  Pauch.  Dr.  Ranch  left  Germany  at 
the  time,  some  of  its  greatest  philosophers  were  feeling 
their  way  to  the  acknowledgment  of  evangelical  truth.  Dr. 
Schaff"  came  to  us  after  the  triumph  of  orthodoxy,  and  the 
exhibition  of  its  trophies,  in  the  reassertion  of  the  doctrines 
of  the  Reformation.  If  Dr.  Ranch  was  the  pious  philoso- 
pher, able  to  detect  and  expose  the  neological  fallacies  of 
the  day,  beginning  to  set  in  as  a  reaction  upon  the  false 
revivalism  that  had  swept  over  the  land.  Dr.  SchafF,  with  a 
mind  equally  cultivated  and  stored  with  various  learning, 
was  fitted  to  work  reconstructively  in  the  restoration  of  a 
sound  orthodoxy.  Alike  generous  in  his  impulses,  he  at 
once  yielded  to  the  inspiration  of  the  new  enterprise  left 
to  him  as  a  legacy  by  his  distinguished  predecessor,  and 
embarked  in  the  work  with  all  his  energies.  His  inaugural 
address  was  an  elaborate  dissertation  on  "  The  Principle 
of  Protestantism,"  in  which  he  found  occasion  to  give  a 

6^6 


OF   THE   GERMAN    REFORMED    CHURCH. 

frank  expression  of  his  views  of  the  Churcli  as  the  body  of 
Christ,  the  appropriate  sphere  of  Ilis  redeeming  activity, 
and  of  the  sacraments  as  means  of  grace,  indicating  clearly 
the  course  he  would  pursue  in  his  doctrinal  teachings. 
The  views  he  presented  were,  however,  so  far  in  advance  of, 
if  not  different  from,  those  generally  entertained,  that  many 
well-meaning  persons  thought  there  was  something  wrong 
in  them.  The  impression  was  so  strong,  that  a  majority  of 
the  Philadelphia  Classis  felt  it  to  be  their  duty  to  bring  the 
published  address  to  the  notice  of  Synod.  This  was  done 
at  its  meeting  in  York,  1845.  An  investigation  was  had, 
searching  and  thorough ;  and,  after  a  protracted  discussion, 
it  was  decided,  with  almost  entire  unanimity,  that  there  was 
no  just  ground  for  the  fears  and  suspicions  expressed.  The 
only  persons  dissenting  were  a  minister  and  two  elders, 
representing  the  majority  of  Classis,  who  by  courtesy  were 
allowed  to  vote. 

The  decision  of  Synod,  however,  did  not  allay  the 
excitement  abroad.  The  address  and  other  writings  of 
the  Professors  at  Mercersburg  continued  to  be  severely 
criticized  in  the  religious  periodicals  of  the  different 
Churches,  and  the  charges  which  the  Synod  had  pro- 
nounced groundless  were  virtually  renewed  before  the 
ensuing  Synod  of  the  Eeformed  Dutch  Church,  at  Albany, 
by  one  of  its  Corresponding  Delegates,  who  was  present  at 
the  investigation  by  the  German  Synod.  The  proceedings 
in  the  case  were  marked  by  courtesy  and  kindness,  and 
nothing  offensive  was  permitted  to  appear  upon  the  pub- 
lished minutes.  Still,  the  opposition  to  Mercersburg 
theology,  as  it  came  to  be  styled,  was  continued,  and 
finally  led  to  an  abrogation  of  all  correspondence  between 
the  two  sister  Churches  of  the  Heidelberg  Catechism.  A 
course  of  action  somewhat  similar  was  also  taken  in  the 
General  Assembly  of  the  Presbyterian  Church.  It  was 
supposed,  by  some  immediately  interested,  that  the  effect  of 
these  movements  would  be  the  dismemberment  and  break- 
ing up  of  the  German  Church.      The    judgment  of  the 

557 


THE   HISTORY   OF   THE   THEOLOGICAL    SEMINARY 

supreme  Councils  of  the  Churches,  thus  solemnly  pro- 
nounced, it  was  thought,  would  fall  with  crushing  weight 
upon  the  feebler  and  less  influential  body,  and  produce 
general  dissatisfaction  among  its  members,  and  induce 
them  to  seek  other  connections.  Such  was  the  expectation; 
and  plans  in  some  instances  were  concerted  to  bring  it  to 
pass.  "  The  wish,  doubtless,  was  father  to  the  thought ;" 
but,  though  a  considerable  commotion  was  produced,  the 
German  Church  suffered  no  permanent  injury.  Two  or 
three  ministers,  educated  in  other  confessions,  left  its  com- 
munion, but  the  people  held  fast  to  their  profession,  and 
the  principles  of  the  "Address,"  sanctioned  by  subsequent 
decisions  of  Synod,  were  unfalteringly  maintained.  As 
has  often  been  the  case  with  speculative  opinions  in  ad- 
vance of  prevailing  theories  upon  subjects  which  in  a 
measure  had  fallen  out  of  the  mind  of  the  Church, 
or  which  claimed  its  attention  in  new  aspects,  the  fierce 
opposition  which  "The  Principle  of  Protestantism"  at  first 
provoked,  gradually  gave  way,  and  the  strange  doctrines 
were  regarded  with  greater  favor.  Nor  was  it  the  only 
instance  in  which  the  decrees  of  Councils  solemnly  ex- 
pressed were  corrected  and  set  aside  by  the  sober  second 
thought  of  the  Church.  The  discussions  were  continued 
in  a  better  spirit  and  with  happier  results,  and  when  the 
passions  excited  by  the  conflict  had  subsided,  it  was  seen 
and  confessed  by  many  that  the  teachings  of  the  Mercers- 
burg  divines  involved  no  heresy,  and  were  not  at  variance 
with  the  confessional  writings  of  the  Reformed  Church; 
and  there  are  those  on  both  sides  that  now  would  gladly 
recall  much  that  was  said  and  done  in  the  heat  of  the  con- 
troversy. 

That  the  people  of  the  German  Reformed  Church,  under 
the  circumstances,  adhered  so  steadfastly  to  the  Professors 
of  the  Seminary,  is  remarkable.  This  was  especially  the 
case  in  the  older  sections  of  the  Church,  where,  more  than 
anywhere  else,  the  people  retained  their  original  opinions 
and  customs.     With  less  cultivation  than  the  people  of  the 

558 


i 


OF   THE    GERMAN    REFORMED    CHURCH, 

more  English  portions,  their  rehgious  instincts  seemed  to 
assure  them  that  the  doctrines  ascribed  to  the  Professors 
were  precisely  those  they  had  been  accustomed  to  hear 
and  were  familiar  witli  from  their  childhood ;  and  never 
were  they  so  cordially  disposed  to  support  the  Church  and 
its  institutions,  as  during  this  period  of  opposition  from 
without. 

We  have  said  that  the  institutions  prospered.  This  was 
owing  not  just  to  th,e  support  they  received  from  the 
Church  and  the  public  at  large,  but  also  to  the  disin- 
terested zeal  of  the  Professors  themselves.  For  years  the 
Professors  of  the  Seminary  discharged  duties  in  the  col- 
lege equivalent  to  those  of  a  professorship,  without  recom- 
pense. For  nine  years  the  whole  burden  and  responsi- 
bility of  the  presidency  of  Marshall  College  rested  upon 
Dr.  iSTevin,  with  no  other  reward  than  the  consciousness  of 
having  performed  a  noble  and  generous  part  and  of  being 
held  in  afiectionate  remembrance  by  a  grateful  people. 
But  it  was  not  to  be  expected  that  such  services  would 
always  be  rendered  gratuitously,  or  that  the  college  could 
be  sustained  without  an  endowment.  At  the  same  time, 
the  finances  of  the  Theological  Seminary  became  embar- 
rassed, and  were  found  to  be  insufiicient  to  meet  its  current 
expenses.  Dr.  Nevin,  in  view  of  the  existing  state  of 
things,  announced  his  pui'pose  to  retire  from  the  position 
in  the  Seminary  which  for  eleven  years  he  had  so  faithfully 
and  acceptably  filled,  and  finally  submitted  his  resignation 
to  the  Synod  at  Lancaster,  in  1851.  Every  efibrt  was 
made  to  induce  him  to  withdraw  it;  but  he  persisted  in  his 
determination,  and  Synod  "with  extreme  reluctance 
yielded  to  his  request  for  the  present,  but  left  the  profes- 
sorship vacant,  in  the  hope  that  in  the  providence  of  God 
he  might  see  his  way  clear  to  return  to  the  same  at  no 
distant  day."  The  vacancy  still  continuing,  and  there 
being  no  hope  of  a  change  in  Dr.  ITevin's  mind,  it  was 
filled,  at  the  next  meeting  of  Synod  in  Baltimore,  by  the 

559 


THE  HISTORY   OP  THE  THEOLOGICAL   SEMINARY 

election  of  the  Eev.  Bernard  C.  "Wolff,  D.D.,  pastor  of  the 
Third  German  Reformed  Church  of  that  city. 

In  the  mean  time  an  arrangement  had  heen  made  for  the 
purchase  hj  the  Reformed  Church  of  the  Lutheran  interest 
in  Franklin  College  at  Lancaster,  with  the  understanding 
that  Marshall  College  should  be  consolidated  with  it,  and  a 
new  charter  obtained  under  the  style  and  title  of  Franklin 
Marshall  College.  The  arrangement  was  completed,  and 
Dr.  ISTevin  was  elected  its  president.  He,  however,  could 
not  be  persuaded  to  leave  his  retirement.  At  a  subsequent 
meeting  of  the  Board  of  Trustees,  the  appointment  was 
conferred  upon  Dr.  Schaff.  -He  expressed  a  willingness  to 
accept  it,  provided  he  was  perpiitted  to  retire  from  the 
Seminary.  This  the  Synod,  appreciating  his  services,  was 
unwilling  he  should  do.  He  then  requested  leave  of  ab- 
sence for  a  year,  to  visit  his  friends  in  Germany,  an  object 
which  for  some  time  he  had  had  at  heart.  The  situation 
of  affairs,  as  it  regards  the  Seminary,  was  now  sufficiently 
discouraging.  Dr.  Nevin  having  resigned,  and  Dr.  Schaff' 
being  absent  in  Europe,  its  operations  were  necessarily 
suspended.  Its  financial  embarrassments  increased  the 
difficulty,  and,  under  the  circumstances,  the  Professor  elect 
hesitated  to  accept  of  his  appointment.  He  was  unwilling  to 
assume  alone  the  responsibility  of  conducting  the  institu- 
tion, and  could  not  think  of  adding  to  its  difficulties  by 
entering  upon  the  office  when  the  financial  resources  were 
not  sufficient  to  pay  the  salaries  of  the  Professors,  to  say 
nothing  of  other  expenditures.  He  accordingly  submitted 
the  call  he  had  received  to  the  Synod  of  Phihidelphia,  with 
the  request  that  he  might  be  relieved  from  further  respon- 
sibility in  the  premises.  Synod,  after  due  deliberation,  de- 
clined to  do  this,  and  affectionately  urged  him  to  accept 
the  trust  presented  to  his  consideration  At  this  crisis  of 
affairs,  by  a  singular  and  striking  providential  coincidence, 
the  embarrassed  condition  of  the  finances  was  relieved 
during  the  sessions  of  Synod,  by  the  completion  of  the 
endowment  of  the  two  professorships  in  the  Seminary,  in 

&60 


OF   THE    GERMAN    REFORMED    CHURCH. 

the  form  of  a  legacy,  available  from  the  day  of  his  death, 
from  Mr.  Daniel  Keifter,  an  aged  father  of  the  Church, 
from  Berks  county,  and  of  a  generous  donation  from  Miss 
Ann  E.  Keller,  of  Huntingdon  county,  a  young  lady  just 
come  to  the  possession  of  her  estate.  This  remarkable 
providence,  in  connection  with  the  ascertained  fact  that  the 
Professor  elect  would  not  have  the  responsibility  of  con- 
ducting the  Seminary  resting  upon  him  alone,  settled  the 
question  in  his  mind,  and  constrained  liim  to  accept  the 
appointment  tendered  him  for  the  second  time  by  Synod. 
In  the  fall  of  '54,  Dr.  Schaff  returned  from  Europe,  and  the 
Seminary  was  reopened  with  encouraging  prospects.  Since 
then  the  number  of  students  has  steadily  increased,  and  at 
this  time  is  greater  than  it  has  been 'at  anj-  previous  period 
of  its  existence.  A  theological  tutoi-ship  has  also  been 
created,  at  the  suggestion,  and  in  part  endoM'ed  by  the 
liberality,  of  Baron  von  Bethman  HoUweg,  a  distinguished 
Christian  gentleman  of  Berlin, — a  member  of  the  king's 
cabinet,  in  charge  of  the  Department  of  Instruction  and 
Public  Worship.  The  plan  proposes  the  appointment  of 
two  young  men,  graduates  of  our  institution,  who  in  suc- 
cession are  to  complete  their  studies  in  Grermany,  and  upon 
their  return  will  be  exj^ected  to  teach  two  years  in  the 
Seminary.  The  first  appointments  made  are  the  present 
incumbents,  the  licentiates  Messrs.  "Wm.  M.  Peily,  tutor, 
and  Jacob  R.  Kershner,  travelling  in  Germany. 

In  reviewing  the  history  of  the  Theological  Seminary,  it 
will  be  seen  that,  like  most  enterprises  which  start  from 
small  beginnings  and  have  to  depend  upon  the  good  will 
of  the  public,  it  has  had  a  constant  succession  of  trials  to 
pass  through.  This  is  uniformly  the  case  when  the  move- 
ment is  new  and  of  magnitude  and  importance,  and  should 
create  no  surprise.  All  men  do  not  see  alike,  and  looking 
at  objects  from  different  points  of  view,  they  estimate  them 
accordingly ;  and  when  they  come  to  compare  opinions, 
instead  of  allowing  for  this,  and  exercising  a  sound  reflect- 
ing judgment,  they  suffer  themselves  to  be  controlled  by 

561 


THE   HISTORY   OF   THE   THEOLOGICAL   SEMINARY 

prejudice  and  passion.  In  this  way  jealousies,  suspicions, 
and  strifes  are  engendered,  even  on  the  part  of  those  who 
are  upright  and  sincere  and  mean  well.  It  was  so  with  the 
Seminary.  At  first  it  was  opposed  on  the  ground,  that  the 
plan,  upon  which  it  was  proposed  to  establish  it,  was  not 
suited  to  the  actual  condition  and  wants  of  the  Church, 
and  that  its  reigning  spirit  would  be  foreign  to  its  true 
character  and  design.  Subsequently,  the  difficulties  it  had 
to  contend  with  were  owing  chiefly  to  its  financial  embar- 
rassments. Finally,  the  bitter  opposition  to  it  from  without 
originated  professedly  in  a  concern  for  its  orthodoxy.  In 
all  these  conflicts  and  sore  trials,  the  institution  was  re- 
markably sustained  and  encouraged.  Good,  indeed,  in 
every  instance,  was  brbught  out  of  evil ;  and  this  day  the 
Seminary,  the  object  of  so  many  prayers  and  faithful  self- 
denying  labors,  stands  firm  in  the  afiections  and  confidence 
of  the  people,  a  monument  of  the  piety  and  zeal  of  its 
founders,  to  endure,  with  the  blessing  of  God,  for  ages  to 
come. 

It  is  obvious,  also,  to  every  reflecting  mind  acquainted 
with  its  history,  that,  notwithstanding  the  troubles  it  has 
had  to  contend  with, — "fightings  without  and  fears  within," 
— God,  in  His  providence,  has  so  graciously  watched  over 
and  controlled  all  things  in  relation  to  it,  that  it  has  ever 
maintained  its  proper  confessional  position.  This  was 
remarkably  the  case  in  its  relation  to  the  Lutheran  Church. 
At  first  it  was  proposed,  as  has  been  said,  to  establish  a 
joint  institution,  in  connection  with  Franklin  College,  for 
the  benefit  of  both  Confessions.  If  carried  into  effect,  it 
was  thought,  it  would  be  of  great  advantage  to  the  whole 
German  population  of  the  country,  and  to  the  interests  of 
religion  at  large.  The  simple  fact  that  this  people  were 
from  the  same  fatherland,  were  similarly  educated,  spoke 
the  same  language,  lived  in  the  same  neighborhood, 
worshipped  at  the  same  altars,  were  distinguished  by  the 
same  habits,  and  frequently  were  intermarried,  was  a 
powerful  plea  in  favor  of  the  measure  proposed.     But,  after 

662 


OF   THE   GERMAN    REFORMED    CHURCH. 

all,  there  is  reason  to  believe  that  instead  of  advancing  .the 
interests  of  sound  scriptural  truth  and  sincere  piety,  it 
would  have  been  unfavorable  to  them.  Either  there  would 
have  been  a  commixture  and  modification  of  the  elements 
of  dogmatic  truth,  that  would  have  divested  it  of  its 
strength  and  fair  proportions,  or  if  the  representatives  of 
the  two  Confessions  had  continued  true  to  their  distin- 
guishing principles,  it  would  almost  necessarily  have  re- 
sulted in  division's  and  strifes.  The  institute  would  have 
been  based  either  upon  dogmatic  indifierence,  or  it  would 
have  been  influenced  by  the  spirit  of  confessional  rivalry. 
In  the  one  case,  the  cause  of  truth  would  have  suffered, 
and  a  shallow  evangelism  would  have  prepared  the  way,  as 
in  Grcrman}',  for  more  material  error.  In  the  other,  wo 
would  have  had  on  both  sides  a  strict  church  orthodoxy, 
repellant  and  partial,  that  in  the  end  would  have  been 
equally  injurious  to  the  teachings  of  the  Bible.  In  the 
plan  proposed,  there  was  no  calculation  made  for  the  play 
of  human  passion  and  the  force  of  educational  prejudices. 
It  was  taken  for  granted  that  all  would  go  well  and  work 
harmoniously.  But  this  is  more  than  poor  human  nature 
would  have  permitted  us  to  expect.  It  is  better,  therefore, 
that  the  plan  did  not  succeed.  The  two  denominations 
have  gone  forward,  each  in  its  own  way,  and  have  esta- 
blished institutions  of  their  own,  and  taught  their  own 
views  of  truth.  There  have  been  no  jealousies  or  jarrings, 
and,  with  the  blessing  of  God,  both  have  been  instrumental 
in  effecting  good  in  their  respective  spheres  of  activity.  In 
thus  declining  to  unite  in  the  establishment  of  a  joint 
institution,  the  Reformed  Church  was  influenced  by  no 
spirit  of  antagonism  to  the  Lutheran.  It  has  never  been 
opposed  to  the  theology  of  the  Augsburg  Confession.  This 
is  evident  from  the  ver}'^  design  and  contents  of  the  Heidel- 
berg Catechism.  Its  whole  spirit  is  Melanchthonian.  Its 
avowed  object  was  to  harmonize  discordant  views  and  to 
allay  party  strifes.  It  differs,  on  many  points  of  great  in- 
terest  in   theology,  from  the  teachings  of  the   Lutheran 

563 


THE    HISTORY   OF   THE   THEOLOGICAL    SEMINARY 

confessions.  But  the  diiierences  do  not  involve  the  sub- 
stance of  doctrine.  They  are  frequently  but  different 
aspects  of  the  same  great  truths,  and  may  be, said  to 
complement  each  other.  "Wliilst,  then,  they  differ,  there  is 
no  reason  why  the  divines  of  the  two  Churches  should  dis- 
pute, and  "fall  out  by  the  way."  On  the  other  hand,  there 
is  no  special  necessity  for  an  absolute  union.  It  is  better 
that  the  two  communions,  representing  as  they  do  the 
different  sides  of  Protestant  Christianity,  should  remain 
apart,  each  maintaining  its  proper  position,  until  at  some 
more  advanced  period  of  exegetical  and  dogmatical 
theology  they  may,  in  the  providence  and  by  the  grace  of 
God,  be  brought  to  see  eye  to  eye,  and  be  merged  together 
in  the  Church  of  Christ. 

This  same  watchful  providence  and  care  in  preserving 
the  German  Reformed  Church  and  its  institutions  in  their 
proper  dogmatic  position  in  relation  to  other  denomina- 
tions, are  seen  also  even  in  the  opposition  that  was  made  in 
the  more  German  sections  of  the  Church  to  the  establishment 
of  a  Theological  Seminary  of  her  own  at  the  time  it  was 
attempted  at  Fredericktown.  It  was  not  selfishness  and 
sheer  ignorance,  as  was  alleged,  that  led  to  this  oppo- 
sition. Such  motives  to  some  extent  may,  here  and  there, 
have  prevailed.  But  at  the  ground  of  them  was  a  sound 
church  feeling  and  concern  for  their  peculiar  customs  and 
principles  as  a  denomination.  It  was  not  just  that  it  was 
feared  that,  in  the  course  of  time,  the  Church  would  be 
Anglicized,  but  it  was  apprehended — whether  with  good 
reason  or  not  is  another  question — that  with  the  introduc- 
tion of  English  preaching  in  their  congregations  all  that 
was  peculiar  in  their  doctrines  and  modes  of  worship 
would  pass  away,  or  be  perverted.  They  had  their  own 
views  of  the  Church  and  its  ordinances.  The  Church  with 
them  was  more  than  a  congregation  of  the  saints, — an 
assembly  of  pious  people  for  the  worship  of  God,  presided 
over  by  a  minister.  It  was  the  mother  of  the  faithful,  the 
dispenser  of  the  means  of  grace  in  which  they  were  "born 


OF    THE    GERMAN    REFORMED    CHURCH. 

of  God,"  and  with  which  were  connected  all  their  hopes 
of  salvation.  The  sacraments,  too,  were  actually  channels 
and  means  of  grace,  possessed  of  supernatural  ethcacy,  and, 
where  the  conditions  were  at  hand,  availed  to  that  end. 
And  that  these  sacred  institutions  should  be  stripped  of 
their  divine  character  and,  in  this  sense,  be  made  common 
and  profane,  was  more  than  they  could  bear  to  think  of. 
Nor  were  they  disposed  to  receive  the  one-sided  views  of 
the  divine  sovereignty,  as  entertained  by  some,  of  which 
they  had  heard.  They  admitted  the  sovereignty  of  God. 
It  was  a  doctrine  traditionally  dear  to  them.  But  they 
were  inclined  to  think  that,  whilst  God  ordered  all  things 
according  to  the  good  pleasure  of  His  own  will,  it  was  His 
good  pleasure  to  allow  a  sphere  of  freedom  to  His  intelli- 
gent creatures,  in  which  there  was  room  and  place  for  the 
exercise  of  their  own  wills,  and  yet  retain  in  His  own 
hands  the  ability  to  overrule  all  their  determinations  and 
actions  for  His  own  glory  in  the  accomplishment  of  His 
own  wise  and  gracious  purposes.  In  this  way  they  thought 
the  name  of  the  Most  High  was  magnified  even  more  than 
by  attributing  to  Him  the  arbitrary  exercise  of  power  in 
controlling  the  volitions  of  men.  JSIany  would  not  have 
been  able  thus  to  state  their  convictions, — some,  perhaps, 
were  not  fully  conscious  of  entertaining  them ;  but  such 
were  the  persuasions  and  impressions,  more  or  less,  at  the 
ground  of  the  opposition  they  made  to  the  establishment 
of  the  Seminary  under  English  auspices,  and  to  the  so- 
called  evangelical  operations  of  the  day.  There  was  no- 
thing positively  unfriendly  to  institutions  of  learning,  or  to 
living,  active  piety,  in  their  minds.  It  was,  in  its  funda- 
mental principle,  a  holy  jealousy  and  regard  for  the  time- 
honored  ordinances  and  customs  which  had  descended  to 
them  from  the  days  of  the  Reformation,  and  which  they 
brought  with  them  in  their  Liturgies  and  Hymn-books 
from  the  fatherland.  A  proof  of  this  we  have  in  the 
striking  arA  affecting  fact,  that  when,  a  minister  of  the 
Presbyterian-  Church,  of  English  education,  and  of  whom 

565 


THE   HISTORY   OF   THE   THEOLOGICAL    SEMINARY 

they  had  never  before  heard,  was  placed  at  the  head  of 
their  institutions  with  ahnost  unlimited  authority,  and 
manifested  a  reverence  for  the  ancient  faith  and  worship 
of  their  Church,  they  received  him  gladly,  and  in  his  trials 
clung  to  him  faithfully,  and  contributed  freely  to  the  very 
institutions  they,  under  other  circumstances,  had  fiercely 
opposed. 

But  most  of  all  was  this  superintending  providence,  in 
keeping  the  German  Reformed  Church  true  to  the  Heidel- 
berg Catechism  and  its  proper  confessional  position,. seen 
during  the  so-called  Mercersburg  theological  controversies, 
which  took  place  after  the  establishment  of  the  Seminary. 
Dr.  Ranch,  in  his  day,  exerted  no  particular  positive  influ- 
ence upon  the  dogmatic  character  of  our  institutions.  He 
was  too  much  occupied  with  his  philosophical  studies,  and 
too  much  interested  in  the  vigorous  life  of  American  Chris- 
tianity, to  give  much  attention  to  dogmatic  theology.  In- 
directly, however,  his  teachings  were  not  without  their 
eifect  upon  the  Church  movement.  They  gave  depth  and 
power  to  the  thinking  of  his  students,  and  prepared  the 
way  for  profounder  views  of  religious  truth.  He  may  be 
said  to  have  exerted  an  influence  upon  the  reigning  theo- 
logical thinking  of  the  Church  somewhat  similar  to  that  of 
Schleiermacher  upon  the  speculative  theology  of  Germany. 
He  was  the  bridge  upon  which  others  passed  over  to  deeper 
views  of  important  points  of  dogmatic  inquiry.  "With  all 
his  willingness  to  fall  in  with  American  Christianity  in 
its  practical  aspects,  he  was  opposed  to  the  fanatical  fea- 
tures of  the  popular  revivalism  of  the  day.  This  was  seen 
already  in  his  sermons  to  the  students  of  the  college  and 
in  his  lectures  on  the  Heidelberg  Catechism,  which  in  its 
contents,  as  he  thought,  furnished  a  good  answer  to  the 
question,  ""WTiat  must  I  do  to  be  saved?"  and  again  in  the 
objections  he  made  to  the  Liturgy,  at  that  time  submitted 
to  the  Church  for  its  adoption.  In  his  judgment  it  was  too 
demonstrative  and  mechanical,  and  not  at  all  answerable 
to  the  proper  conception  of  worship  as  a  Liturgy  should  be. 

566 


OF   THE   GERMAN   REFORMED   CHURCil. 

That  his  influence  was  felt  in  this  way  is  seen  also  in  the 
impression  made  by  the  publication  of  his  Psychology.  It 
was  received  by  the  public  generally  without  opposition, 
for  the  reason  in  some  measure,  perhaps,  that  compara- 
tively little  attention  had  been  given  in  this  country  to  that 
department  of  science.  Mental  philosophy  was  known  and 
had  been  cultiv^ated,  but  the  profoundcr  and  more  compre- 
hensive conception  of  man's  spiritual  nature,  as  expressed  by 
the  term  "psycholog}^,"  was  not  just  familiar  to  every  one's 
mind,  and  there  were  some  symptoms  of  dissatisfaction  and 
suspicion  in  reference  to  his  book  at  the  time  of  its  appear- 
ance. His  lamented  death  left  the  volume  to  fultil  its  work 
silently  upon  the  minds  of  those  who  studied  it;  and  the 
eliect  was  seen  in  the  purpose  of  Synod  to  fill  the  vacancy 
in  the  Seminary  by  the  appointment  of  a  distinguished 
divine  from  abroad.  This  resulted  in  the  selection  of  Dr. 
Schaff.  The  selection  was  singularly  providential.  As 
already  remarked,  he  came  to  the  Institutions  bearing  the 
first-fruits  of  the  triumph  of  orthodoxy  over  the  rational- 
ism of  the  fatherland,  and  of  the  return  of  the  Church  to 
the  doctrines  of  the  Reformation.  The  views  he  brought 
with  him  and  expressed  in  his  public  addresses  served 
doubtless  to  stir  up  the  mind  of  Dr.  Xevin  in  reference  to 
the  Church  and  sacramental  questions.  But  Dr.  ISTevin  had 
been  occupied  Avith  them  before,  as  may  be  seen  already  in 
his  sermon  before  the  Triennial  Convention  at  Harrisburg. 
Neither  is  there  any  thing  new  in  these  views,  nor  has  this 
ever  been  claimed  by  the  Mercersburg  divines.  The  truths 
which  they  involve  underlie  the  Heidelberg  Catechism,  and 
are  exhibited  in  those  admirable  commentaries  upon  it 
published  by  the  writers  of  the  Federalist  school  in  the 
latter  half  of  the  seventeenth  century.  They  are  contained, 
in  fact,  in  organic  connection,  and  may  be  developed  from 
the  Apostles'  Creed.  Owing,  however,  in  some  measure  to 
the  irenical  spirit  in  which  the  Catechism  was  conceived, — 
the  avowed  object  being  the  restoration  of  peace  and  har- 
mony to  the  Church, — and  the  fact,  also,  that  the  Church 

6G7 


THE    HISTORY   OF   THE   THEOLOGICAL   SEMINARY 

of  the  Reformation  was  so  entirely  taken  up  with  the  doc- 
trine of  justification  by  faith,  in  opposition  to  the  Roman 
Catholics,  as  to  throw  every  other  question  connected  with 
the  appropriation  of  salvation  comparatively  into  the  shade, 
some  of  the  doctrines  involved  were  not  brought  out  as 
fully  as  could  have  been  desired.  This  was  especially  the 
case  in  regard  to  the  doctrine  of  regeneration,  and  the 
nature  of  religion  as  the  principle  of  a  new  life  implanted 
in  the  soul,  the  centre  of  man's  being,  by  the  Holy  Ghost, 
in  the  use  of  the  means  of  grace.  Even  in  Calvin's  great 
Avork,  the  "Institutes  of  the  Christian  Religion," — a  work 
the  theological  treasures  of  which  the  study  of  three  cen- 
turies has  not  yet  exhausted, — whilst  he  fully,  and  with 
great  clearness  and  force  of  argument,  treats  of  justification 
and  sanctification,  he  merely  mentions  the  doctrine  of  re- 
generation, without  defining  its  nature  or  showing  in  what 
it  consists.  He  logically  enough  shows  the  transforming 
power  of  faith,  and  the  subjective  holiness  which  flows  from 
it;  but  it  is  only  in  his  doctrine  of  the  Lord's  Supper  that 
he  unfolds  the  new  birth  in  its  objective  form.  ISTor  is  it 
treated  in  the  Confessional  writings  of  a  later  period  under 
a  separate  head.  It  is  well,  perhaps,  that  it  was  so.  The 
doctrine  of  regeneration  involves  Cjuestions  of  a  profoundly 
metaphysical  character,  and  with  an  imperfect  psychology 
an  attempt  at  satisfactory  definitions  would  have  been 
rather  hazardous.  The  Bible  itself,  although  inspired  and 
possessed  of  all-saving  knowledge,  never  pretends  to  define 
formally  in  the  sphere  of  pure  science.  Had  this  been 
done  by  the  sacred  writers,  it  would  have  been  necessary 
to  make  the  terms  of  their  definitions  intelligible  to  the 
Church  of  all  ages  to  accommodate  them,  from  time  to 
time,  to  the  measure  of  advancing  knowledge.  The  teach- 
ings of  the  Bible,  in  fact,  are  not  addressed  to  the  logical 
understanding,  but  to  our  faith,  and  thus  verify  the  saying 
of  Anselm,  that  "to  understand  we  must  first  believe,"  and 
to  believe,  according  to  St.  John,*  we  must  be  born  of  God, 

*  Haf  0  TriaTel'uv,  on  'liiaovr  kanv  b  Xpicrbg,  Ik  tov  i?£od  yeyewT/rac. 
668 


OF   THE   GERMAN   REFORMED   CHURCH. 

But,  whatever  may  be  said  upon  this  point,  it  will  scarcely 
be  denied  that  the  Reformed  Church  of  the  nineteenth  cen- 
tury, both  of  Europe  and  America,  has  been  so  exclusively 
occupied  with  the  practical  duties  of  religion,  especially  the 
evangelical  enterprises  of  the  age,  that  doctrinal  questions 
came  to  be  regarded  as  of  minor  importance.  During  thi& 
period,  until  recently,  in  Glermany,  there  was  no  scientific 
work  on  dogmatic  tlieology  produced  from  the  Reformed 
stand-point;  and  thus  topics  of  great  moment,  as  connected 
with  religious  experience,  were  permitted  almost  to  pass 
away  from  the  consciousness  of  the  Church,  the  minds  of 
Christians  being  completely  taken  \ip  with  the  maintenance 
and  spread  of  the  gospel.  So  much  Avas  this  the  case  with 
many,  that  they  thought  the  best  way  to  build  up  the 
Church  at  home  was  by  the  reflex  influence  of  missions 
abroad,  and  that  the  most  conclusive  evidence  of  a  sound 
faith  and  of  Christian  experience  was  an  ardent  zeal  for 
the  conversion  of  others,  especially  the  heathen. 

Under  tliese  circumstances,  it  is  not  surprising  that  the 
writings  of  the  Mercersburg  Professors — exhibiting,  as  they 
did,  tlie  more  objective  character  of  religion,  as  the  prin- 
ciple of  a  new  life  imparted  by  the  Holy  Ghost,  in  contra- 
distinction to  the  theory  of  it,  either  as  a  matter  of  mere 
feeling,  or  knowledge,  or  duty;  and  of  the  Church,  as  a 
divine  constitution  possessed  of  supernatural  powers,  in 
opposition  to  the  conception  of  it  as  simply  an  association 
of  pious  individuals  for  religious  purposes ;  and  of  its  ordi- 
nances, as  divinely-appointed  means  of  grace  and  salvation, 
to  the  exclusion  of  all  human  inventions,  however  good  in 
themselves — were  regarded  at  first  with  suspicion  and  fear, 
as  altogether  wrong  and  at  variance  with  the  Confessions 
and  the  teachings  of  the  Bible.  And  yet  in  all  their  teach- 
ings the  Professors  in  the  Seminary  were  true  to  the  Cate- 
chism and  other  standard  writings  of  the  Reformed  Church. 
They  were  somewhat  in  advance  of  them  upon  particular 
points,  but  in  no  respect  at  variance  with  them.  They 
were  built  upon  them,  in  connection  with  the  Scriptures, 

2  Q  569 


THE   HISTORY   OF  THE   THEOLOGICAL   SEMINARY 

as  their  proper  basis.  In  tliis  respect  they  were  in  har- 
mony with  the  acknowledged  spirit  and  principles  of  the 
Reformed  Church  itself.  With  all  due  deference  to  the 
Confessional  writings  as  the  standard  of  our  teachings,  we 
are  not  to  forget  that  the  Scriptures  alone  are  the  rule  of 
our  faith,  and  that  we  are  not  to  consider  the  dogmas  of 
the  Church  as  so  absolutely  fixed  and  established  as  to 
preclude  all  further  inquiry  or  investigation.  So  far  from 
it,  we  may  always  feel  at  liberty,  as  occasion  may  require, 
to  bring  them  to  the  Scriptures,  as  the  only  and  all-suffi- 
cient norm  and  rule  of  saving  knowledge.  In  doing  this, 
there  is  no  danger  that  tlie  truth  will  be  harmed.  On  the 
contrary,  it  will  only  be  made  to  appear  in  brighter  and 
fairer  lines.  In  this  way  it  will  be  purified  and  acquire 
beauty  and  strength.  It  is  the  stagnant  pool  that  becomes 
putrid  and  foul.  The  flowing  stream  purges  itself,  gather- 
ing volume  as  it  goes,  and  becomes  deeper  and  broader 
and  stronger,  until  it  is  lost  in  the  vast  ocean  of  waters. 
Just  so  with  religious  truth,  as  exhibited  in  the  Church 
standards.  The  more  frequently  it  is  tested  by  the  Bible 
in  a  becoming  spirit  of  modesty  and  meekness,  and  in  this 
way  kept  in  constant  flow,  the  more  will  it  be  understood 
and  appreciated.  It  is  believed  this  has  been  the  expe- 
rience in  regard  to  the  particular  views  expressed  and 
advocated  by  the  Mercersburg  Professors.  It  is  now  pretty 
generally  conceded  that  their  teachings  accord  with  the 
Scriptures  and  the  standard  writings  of  the  Reformed 
Church.  They  only  exhibit  more  distinctly  and  define 
more  accurately,  than  the  people  were  accustomed  to  have 
done  for  them  in  sermons  and  familiar  theological  trea- 
tises, the  very  truths  contained  in  their  catechisms  and  the 
Bible. 

This  fact,  so  interesting  in  itself, — that  God  in  His  provi- 
dence has  thus  graciously  sustained  the  Theological  Semi- 
nary, and  safely  brought  it  through  all  its  trials  and  con- 
flicts, and  so  ordered  all  things  in  relation  to  it  that,  in  a 
remarkable  manner,  it  has  been  kept  true  to  the  proper 

570 


OF  THE   GERMAN   REFORMED   CHURCH. 

theological  position  of  the  German  Reformed  Church  and 
the  principles  of  the  Heidelberg  Catechism,* — should  en- 
courage her  members  to  hope,  at  least,  if  not  believe,  that 
the  Churches  of  the  Palatinate  and  Switzerland  have  not 
been  transplanted  to  this  "Western  continent  in  vain,  and 
that  God  in  His  wisdom  has  even  yet  some  good  object 
connected  with  the  interests  of  His  kingdom  to  accomplish 
through  their  agencies. 

Nor  has  the  happy  effect  of  her  theological  position 
and  dogmatic  teachings  been  limited  to  her  own  people. 
Other  denominations  have^  felt  their  influence,  and  are  not 
unwilling  to  acknowledge  it.  "We  have  a  striking  instance 
of  the  fact  in  a  recent  movement  in  New  England.  Better- 
defined  and  juster  views  of  the  constitution  and  design  of 
the  Church,  in  its  various  aspects  and  relations,  have  come 
more  generally  to  prevail,  or  are,  at  least,  more  distinctly 
impressed  upon  the  public  mind.  The  Church  is  regarded 
as — what  it  really  is,  according  to  the  Scriptures — the  body 
of  Christ,  the  sphere  of  His  official  activity  as  the  Prophet, 
Priest,  and  King  of  His  people.  In  it  He  appears  not 
simply  as  a  mediator  between  God  and  man,  but  as  the 
divinely  constituted  Redeemer  of  the  world,  and  in  whom 
alone  we  have  a  covenant-right  and  warrant  for  salvation. 
Religion,  too,  has  come  to  be  viewed,  in  greater  measure, 
as  an  actual  experience  in  man's  inmost  being,  the  principle 
and  power  of  a  new  and  endless  life  in  Christ  Jesus,  mani- 
festing itself  in  every  part  of  his  renewed  existence,  en- 
abling him  to  keep  his  body  under,  influencing  his  feelings, 
his  understanding,  and  his  will.  Thus  man  becomes  a 
new  creature,  and  is  what  he  ought  to  be,  and  what  at  first 
he  was  intended  to  be,  when,  by  the  power  of  divine  grace 

*  It  is  an  interesting  and  suggestive  fact,  that  in  all  the  acts  of  Synod,  in 
reference  to  Catechisms  and  Manuals  of  Instruction  submitted  from  time  to 
time  by  private  individuals  for  the  inspection  and  approval  of  Synod,  it  never 
in  any  way,  or  to  any  extent,  committed  itself  to  the  prejudice  or  disparage- 
ment of  the  Heidelberg  Catechism  as  the  only  standard  and  rule  of  teaching 
in  the  catechetical  class,  the  Sunday-school,  and  the  Church. 

571 


THE   HISTORY   OF  THE  THEOLOGICAL   SEMINARY 

througli  the  redemption  whicli  is  in  Jesus'  blood,  he  is 
made  holy  and  happy  and  wise.  So  also  the  ordinances 
of  God's  house  are  esteemed  to  be  the  means  of  grace 
appointed  of  God  for  the  attainment  of  salvation,  and  most 
certainly  efficacious  for  that  end  when  the  proper  con- 
ditions are  at  hand, — as  much  so  as  any  other  means  for 
the  accomplishment  of  a  special  purpose  in  the  natural 
world, — empty  vessels  and  of  no  account,  the  savor  of 
death  unto  death,  without  repentance  and  faith,  but  the 
savor  of  life  unto  life,  the  wisdom  of  God  and  the  power 
of  God  to  salvation,  to  every  one  who,  with  a  sense  of 
spiritual  need  upon  his  soul,  looks  believingly  to  the  Son 
of  God  as  the  Saviour  of  mankind  for  His  pardoning  mercy 
and  regenerating  grace. 

If,  then,  the  Church  of  the  Heidelberg  Catechism  and 
her  Institutions,  under  the  pressure  of  severe  trials  and 
great  difficulties,  have  thus  far  been  providentially  kept 
true^  to  their  proper  Confessional  principles,  and  at  the 
same  time  have  caused  their  influence  to  be  felt  in  the 
promotion  of  a  sound  churchly  orthodoxy,  may  we  not 
venture  to  hope  that,  her  Institutions  firmly  established 
upon  a  broad  and  liberal  basis,  and  her  spiritual  resources 
unfolded,  she  will  ever  continue  faithful  to  the  principles 
she  has  avowed,  and,  taking  her  place  meekly  among  the 
other  denominations  of  our  common  Protestant  faith,  will 
fulfil  her  part  in  the  work  of  ushering  in  the  kingdom 
of  God? 

There  may  seem  to  be  presumption  in  the  thought, 
although  it  is  uttered  in  no  vainglorious  spirit,  that  in 
bringing  this  final  and  most  glorious  consummation,  so 
devoutly  to  be  prayed  for,  to  pass,  the  Church  of  the  Hei- 
delberg Catechism,  in  its  several  branches,  may  yet  be 
allowed,  in  the  good  providence  of  God,  to  exert  her  influ- 
ence as  a  peace-maker  and  mediati-ix  among  the  different 
Protestant  Confessions.  There  are  certainly  indications  to 
this  eff'ect  on  both  sides  of  the  Atlantic  at  the  present  time. 
Whilst  in   this   country  this   admirable  "form  of  sound 

672 


OF   THE   GEKMAN   REFORMED   CHURCH. 

words"  is  held  in  higher  estimation  every  day  by  her  own 
ministers  and  people,  and  is  attracting  more  and  more  the 
attention  of  other  denominations,  in  the  fatherland,  where 
all  great  religious  movements  have  ever  originated,  there 
is  a  probability  that  the  reaction  against  rationalism  which 
has  been  in  progress  for  the  last  thirty  years  will  culminate 
in  restoring  this  venerable  symbol  of  our  faith,  originally 
intended  to  bring  back  peace  and  harmony  to  a  distracted 
Church,  to  its  proper  position,  and  that  its  influence  will  be 
powerfully  felt  and  cordially  acknowledged.  One  thing  is 
certain,  and  it  is,  that  until  the  two  great  leading  Confes- 
sions of  the  Protestant  Church,  the  Lutheran  and  Re- 
formed,— antithetic,  and  yet  not  necessarily  antagonistic, 
but  rather  complementary  to  each  other  upon  questions,  of 
vital  interest  in  theology, — are  thus  reconciled  and  brought 
together,  it  is  a  vain  imagination  to  suppose  that  other 
denominations,  that  have  gone  out  and  separated  from 
each  other  upon  points  of  comparative  insignificance,  but 
on  that  account  do  not  the  less  fiercely  maintain  and  adhere 
to  them,  can  ever  be  brought  into  cordial  union  and  co- 
operation; and  it  is  equally  certain,  that  if  ever  the  dif- 
ferent Confessions  which  now  divide  the  Church  are  thus 
brought  to  unite,  it  must  be  upon  some  such  common, 
conservative,  cliurchly,  scriptural  ground  as  is  furnished  to 
them  by  the  Church  of  the  Heidelberg  Catechism. 

Let  her  people,  then,  rally  to  her  support  on  this  great 
Tercentenary  occasion,  that  in  all  the  departments  of  her 
activity  she  may  be  made  efiicient  for  usefulness.  Let  the 
people  of  the  East  and  the  West  strike  hands  together, 
calling  upon  God  for  His  blessing  in  building  up  their 
institutions,  theological  and  literary,  and  in  carrying  on 
their  benevolent  operations ;  and,  whatever  may  befall  us 
in  these  perilous  times,  when  "the  hearts  of  good  men 
everywhere  are  failing  them  for  fear  of  the  evils  that  are 
coming  upon  the  land,"  all  in  the  end  will  be  well:  though 
the  nation  &hould  disintegrate  and  the  government  be  de- 
stroyed, the  Church  will  survive  and  be  safe.     He  whose 

573 


THE   HISTORY    OF   THE   THEOLOGICAL   SEMINARY,  ETC. 

right  it  is  to  reign  will  take  to  Himself  His  great  power, 
and  bring  light  out  of  darkness,  order  out  of  confusion, 
and  cause  prosperity  to  abound.  "Come,  Lord  Jesus, 
come  quickly,"  that  the  people  may  be  glad  and  rejoice, 
"saying.  Alleluia:  for  the  Lord  God  omnipotent  reigneth." 

574 


THE  END. 


gTBREOTTI'ia)  BT  I.  JOHXSOK  t  CO, 
PHILADEIPHIA. 


Pnncelon   Th^ologiMl   Spmin.ii 


1    1012  01038  4057 


